Produced by Bryan Ness, Charlene Taylor and the Online
book was produced from scanned images of public domain
material from the Google Print project.)

[Transcriber's Notes:

The typesetting on this was poor, especially with respect to
punctuation. I have reconciled all of the mismatched single and double
quotes with the images. I chose to leave the quotations hanging as
printed, rather than forcing personal opinion on placement.

Due to the number of tables, this file would read better in a monospaced
font.]

                              THE
                        BAPTIST MAGAZINE.

                          MARCH, 1835.

      MEMOIR OF THE LATE MR. BOSWELL BEDDOME, OF WEYMOUTH.

The highly respected subject of this memoir was the youngest son of Mr.
Boswell Brandon Beddome, who for many years filled the office of a
deacon at Maze Pond; and grandson of the Rev. Benjamin Beddome, of
Bourton-on-the-Water, whose sermons and hymns are still the admiration
of the churches. The talents and amiability of Mr. Boswell Beddome began
very early to develope themselves. He is described by his surviving
relatives as having been a most interesting boy; his intelligence,
generosity, vivacity, and principle, inducing them to conclude that he
would prove no common character in after life. The testimony given to
his spirit and deportment at this early period, by his maternal
guardian, is worthy of record, as it points to a striking and lovely
example of filial obedience: "_He_ never gave me a moment's uneasiness;
whatever perplexity was sometimes occasioned by the rest, I had no
trouble with him; affection and a sense of duty invariably induced his
cheerful obedience; and if childish disputes arose between any of the
other juvenile members of the family, Boswell was sure to be the
peace-maker." He was educated at a school under the superintendence of
the Rev. S. Palmer, of Hackney, where he was distinguished for the
readiness and accuracy with which he accomplished the exercises of his
class, and for that general activity of mind which afterwards became one
of his leading characteristics.

When he was about fourteen years of age, a situation which promised well
for his secular interests offering itself at a highly respectable
mercantile establishment at Dorchester, he was removed from school
somewhat sooner than his friends had anticipated. His employers speedily
became sensible of the worth of his talents and integrity, and as a
reward for his services and a proof of their esteem, introduced him to a
valuable business at Weymouth, which happened to be at their command,
two years before the legal term of his connexion with them would have
expired. This movement had the most important bearing on his spiritual
interests; and had he not been generous almost to a fault, would, in a
few years, have been the means of procuring him a retiring competency.

The family, to the full companionship of which he was thus early
introduced at Dorchester, was distinguished by its very zealous
profession of Unitarianism. There he saw the system under its most
specious and delusive aspect: the sabbath was observed with the
strictest decorum; family worship maintained with invariable regularity;
habits of private devotion were strongly encouraged; and opportunities
frequently occurred of association with some of the most intelligent and
influential members of the party. Under these circumstances, although
matter of regret to the more judicious of his friends, it was none of
surprise, that he espoused and became the ardent advocate of sentiments
at total variance with those in which he had been previously trained.

Under the preaching of Mr. Rowe, the first pastor of the Baptist church
at Weymouth, and afterwards under that of Mr. Flint, its second
minister, he was gradually restored to the presumed scriptural faith of
his venerated ancestors. The exercises of his mind on this important
subject were often deeply distressing and protracted. After his
suspicions respecting the correctness of his opinions were awakened, he
became a most diligent, anxious, and prayerful student of the word of
God; determined, by divine assistance, to follow conviction wherever it
might conduct him; and profess, at whatever cost, what should eventually
appear to be the truth. Desirous of doing the will of God, after many
painful mental conflicts he was permitted to know it; he made a public
profession, by baptism, of his newly-adopted faith during the pastorship
of Mr. Hawkins, now of Derby; and about four years afterwards was
invested with the office of a deacon, during the ministry of Mr. Hoby,
at present of Birmingham.

That the sentiments of Mr. Beddome in after life, on some abstruse
points, were not slightly modified by his previous notions, is not
pretended; but that he decidedly embraced all that is fundamental in the
Calvinistic system, no doubt is entertained by those who had the most
ample means of obtaining an accurate knowledge of his creed. He
contemplated himself as a depraved, guilty, perishing, and helpless
creature; the grand doctrine of justification by grace, through faith in
the propitiation of Christ, was his refuge and his solace; in the sense
in which we should employ the words, he was "looking for the mercy of
God unto eternal life through Jesus Christ our Lord."

  [This article--as will be remembered by those who heard
  it--contains part of the funeral sermon preached for Mr. B. at
  the Baptist chapel, Weymouth, by the minister of the place.
  Hitherto the form of the discourse has not been adhered to;
  through the remainder of the article that form will be preserved.]

Psalm xxvi. 8, "Lord, I have loved the habitation of thy house, &c."
That our invaluable, but now, alas! departed, brother Beddome cherished
for this house of God an attachment peculiarly strong, unwavering, and
devoted, is a fact too generally and distinctly known by you to require
announcement from me. Long before his religious sentiments underwent a
decided alteration, he interested himself most seasonably in its
welfare; and after his views of divine truth became, for the most part,
consonant to those which are here professed, he was ever ready to engage
in any practicable undertaking, and make any possible sacrifice, for its
benefit. Simply to affirm that he manifested his attachment in an
ordinary way, by the regularity of his attendance, by the spirituality
of his worship, and by contributing the general amount of pecuniary aid,
would be but a feeble statement of the truth: he threw his whole soul
into every department to which his influence could extend; every thing
connected with the cause engaged his attention, solicitude, and
activity; the interest of the chapel was the first and the last object
of his thoughts. His solicitude for the _spiritual prosperity_ of the
church and congregation was not that of a deacon only, but a pastor; on
this behalf he constantly wrestled with God in private; and you know,
brethren, how solemnly, how earnestly, how affectionately, he pleaded
for it in your meetings for social prayer. You know also his readiness,
as opportunity allowed, to prove himself a friend, a brother, a father
to you all. He was ever disposed to hear, to sympathize, to advise, to
aid; and even for those who, mistaking his motives, sometimes appeared
to think of him unkindly, he was prepared, in the exercise of a truly
Christian spirit, to perform any act of generosity by which their
well-being might be advanced. Over the interests of your Sabbath-school
he watched with a tender solicitude. For many years he was its
superintendent. During this period he prepared, with great diligence and
judgment, a series of Scripture questions for the use of the teachers,
several volumes of which are still in existence; and after his official
duties as a deacon, and the attention required by his family, compelled
him to relinquish the direct superintendence of the school, he still
contrived to make himself acquainted with all its movements, and
promote, by his wise suggestions and decisions, the efficiency of its
operations. The poor and the afflicted connected with this sanctuary
feel that in losing him they have lost a tender benefactor, who was not
only willing to relieve them in proportion to his means, but who knew
how to render assistance doubly grateful by the considerate delicacy
with which it was bestowed. Many and fervent were the blessings which
the sons and daughters of distress poured upon his head; and many and
deep are the lamentations of the widow and fatherless now. By his
removal the minister of this place has lost a counsellor eminent for his
knowledge and prudence; a friend, truly generous and devoted, who was
accustomed to assist him in many of his labours, to sympathize with him
under all his trials, to anticipate, in a thousand ways, his wishes and
his wants, and on every occasion of difficulty to consult his feelings,
in a manner which proved him to possess an extensive acquaintance with
human nature, and an amiability of disposition still more commendable.

Although the cause of Christ in connexion with this sanctuary enjoyed
the best affection and engaged the best energies of our departed
brother, his walks of usefulness were not restricted to this
circumscribed beat, but embraced a wider, a more ample range. He was, it
is well known, the manager, the life, of almost every institution
connected with the dissenting interest in this town and neighbourhood;
and in various other societies, formed for civil, literary, and
benevolent objects, he took an active part. Such were his knowledge,
diligence, and prudence, that, in general, our committees had to do
little more than hear his report of the past, and assent to his plans
for the future. With the utmost modesty he made his suggestions; with
the utmost courtesy he invited discussion; but his suggestions were, in
general, too wise to be improved; and discussion, after he had evidently
examined the subject in all its bearings, appeared completely useless.
How far such careful anticipations may in general be really serviceable
to those who are thus saved the trouble of thinking and acting, may be
questionable; but, certainly, the mind which is sufficiently benevolent
and energetic to perform the part of our late invaluable friend, is
worthy of no ordinary share of admiration.

The pecuniary affairs of this place of worship were entirely committed
to his management, which has been long and deservedly held as
invaluable. He regularly attended the committees of the Branch Bible
Society, the Dispensary, The Young Men's Improvement Society, and other
local institutions of a general nature, where the weight of his talents
and character were always felt. He was the President of one of the
Benefit societies, and the most valuable honorary member of another. To
all this it must be added, that hundreds in this town and neighbourhood
were accustomed to make him acquainted with their trials, and seek his
prompt and valuable advice in difficulty. In general he wished to forego
a very prominent part in politics; but in cases of emergency his
opponents soon became sensible that he was in the field. During the
contest on the Reform question, he displayed powers, both of writing and
speaking, of a superior order; nor have his most decided political
enemies been backward in expressing their high respect for his
commanding talents and unbending integrity.

But we have not yet reached the limits of Mr. Beddome's sphere of
usefulness. You are aware that he engaged as an occasional preacher. For
a considerable period he lectured on alternate Sabbath evenings at the
neighbouring village of Wyke, where his labours were highly acceptable.
I never had the gratification of hearing him on such occasions; but
judging, as well from the testimony of some of his friends, as from his
mental capabilities, his extensive acquaintance with the word of God,
his clear conceptions and consequently lucid statements on other
subjects, in connexion with his fervent piety and habitual solicitude
for the salvation of souls, I should conjecture that his addresses were
characterized by their perspicuity, their judiciousness, their deep
seriousness, and their manifest tendency to usefulness. Respecting these
and similar qualities, he was accustomed to express warm approbation
whenever he witnessed their discovery by the stated ministers of truth;
a class of men, for whom, on account of their sacred office, he
cherished a deep respect. He magnified their office; obeying the
apostolic injunction, he "esteemed them very highly, in love for their
work's sake." In his conduct towards his own minister he was a model of
excellence; the whole of that conduct being studiously regulated by the
most Christian principle and benevolence.

His inclination, especially during the last few years of his life, to be
wholly devoted to the work of the ministry, was sometimes exceedingly
strong. Had he been permitted to select his own employment, doubtless he
would have chosen that of an ambassador of peace. But while he possessed
many qualifications suited to the preacher and the pastor, and which
would have secured him great respectability in the sacred profession,
Providence had richly endowed him also with certain other qualities, and
had placed him in a sphere of action, which enabled him to be useful in
a great variety of ways, not quite within the province of the stated
minister. As it was, for some time he was contemplated by many as a kind
of second pastor to this church and congregation; and his minister ever
found in him a brother who, in many respects, could labour as well as
sympathize with him, in conducting the oversight of this people in the
Lord. If, with the exception of Wyke, and one or two similarly-situated
places, he did not preach publicly, he most literally taught "from house
to house." He appeared to seize every favourable opportunity of speaking
for religion: the inquiring found in him a wise and kind director; he
was a faithful reprover of sin; and when consolation was requisite, none
knew better how it should be administered.

While home engaged the first, it did not engross all, the energies of
our departed friend. Of the enviable power of producing charming
epistles of friendship, with ease and rapidity, he possessed a
remarkable share. This power he habitually made subservient to
the interests of religion; considering a talent for epistolary
correspondence as involving serious responsibility. Could his numerous
letters of remonstrance, advice, and Christian sympathy be collected, I
am persuaded they would constitute a volume of no ordinary interest and
usefulness. As in common conversation he was accustomed to throw out
useful hints to those around him; so in letters of business, he often
took occasion to remind his friends that they were only probationers in
a world "which passeth away," the inordinate love of which must ruin the
soul inevitably and for ever.

To his friends it has always been a mystery how he could discharge, with
his proverbial correctness, the numerous and onerous duties which he
imposed on himself; the management of his private concerns being always
sufficient to engross the attention of any ordinary mind. His habits of
extreme regularity doubtless afforded him great assistance; but had he
not possessed an incessantly active and a master mind, no such habits
could have enabled him to attempt one half of what he accomplished. As a
man of business his motto was "dispatch;" and whatever he undertook for
the interests of benevolence, he attempted with all his might,
exemplifying that beautiful and comprehensive injunction of Scripture:
"Be diligent in business, fervent in spirit, serving the Lord."

That a life so valuable should have been suddenly terminated, in the
midst of usefulness, at the vigorous age of forty, is a providence, in
many respects, deeply painful, and mysterious; especially when,
surveying society at large, we behold the useless and the injurious
permitted to prolong their earthly existence. There are, however, in
this case, various modifying circumstances which demand observation and
gratitude. If the days of our departed brother on earth were short, they
were singularly _vigorous_ and useful. He had already acted his part
both in civil and religious society: scarcely had the dew of his youth
passed away when he performed many of the duties, and was invested with
many of the honours, of age; and although the continuance of a judgment
so mature, a disposition so benevolent, and habits of usefulness so
self-denying and energetic, would have been an invaluable favour,
comparing the amount of his speedily accomplished work, with what is
ordinarily allotted to the servants of God, we ought not, perhaps, to be
greatly surprised that he has been thus early admitted to his rest.

Yet who was prepared for the severe, the complicated trial which we are
now summoned to sustain? Who could have anticipated that the
comparatively young, the vigorous, the active Beddome, would have been
so speedily and so suddenly called to go the way of all the earth?
Notwithstanding his occasional physical infirmities, we seemed to forget
that he was mortal; so completely was he identified with our interests,
so necessary did he appear to our welfare, that we never calculated that
he could die! Even after his medical attendants had repeatedly announced
the impossibility of his recovery, many of you could not surrender the
hope, that God would yet spare him, for the sake of his family and the
church. But, alas! the stroke has come suddenly and irresistibly. We
have buried our brother; we have heard the lamentations of all classes
at his death; we are now paying our last public token of respect to his
universally admitted worth; and yet, his removal appears like a dream.

This day three weeks he came for a few minutes in the morning to witness
the ordinance of baptism, but was too much indisposed to render his
usual assistance. We conjectured, during that and the three following
days, that he was suffering from a severe cold; but on the Thursday it
was manifest that a formidable disease had taken full possession of his
frame. During the whole of Thursday night he was very delirious, and so
continued, under the influence of the fever which preyed upon his
vitals, with scarcely an intermission, until death released him from his
sufferings on the following Thursday morning; when, at half-past one,
his spirit departed to be with Christ. From the moment he was thought to
be dangerously ill, he had no opportunity of making statements
respecting his spiritual prospects. Such statements, however, were
unnecessary to our sure and certain hope of his salvation. He had
previously witnessed a good profession. His character had already been
stamped for a happy immortality; and pleasing as might have been his
dying testimony to the religion of the cross, it is not to be forgotten,
that while he was called to forego the delight of giving, and we of
receiving, such a testimony, he was spared the pang of separation from
his beloved partner, and four interesting babes, for whose welfare he
felt all the tender solicitude which the husband and the father could
feel.

During the former part of his illness, before it had assumed a dangerous
aspect, I conversed with him respecting the importance of not leaving
the concerns of religion to a moment when disease unfits the mind for
reflection, and congratulated him on the fact of his having been
enabled, through grace, to prepare in health for the solemnities of
eternity. He devoutly acknowledged the mercy which, in this respect, he
had received; but neither then, nor on the following day, when our
respected independent brother, with whom he had long been on terms of
closest intimacy, prayed with him, did he appear to have the conviction
that his "sickness was unto death." About a week before this period,
having occasion to consult him respecting some important business
connected with the church, our conversation assumed a more than commonly
serious tone. I was led to ask him several questions respecting his own
experience in religion, and the motives by which he had been actuated in
his singular devotedness to this particular interest; and such were his
replies, and in so affecting a manner were they given, that I left him
with the deepest conviction that he was eminently a man of God: and
since his departure, I have considered the statements which he then made
as an anticipatory dying testimony to the genuineness and vigour of his
personal piety.

There were public as well as private circumstances of a somewhat similar
nature, which are now cherished in the memories of his friends. At the
last monthly prayer-meeting at which he was permitted to attend, he
manifested a most solemn and intense devotional spirit. When praying for
the prosperity of the church, he was so greatly affected as to be
scarcely able, for several minutes, to proceed, while sympathy made the
exercise one of general weeping as well as of supplication. At the last
Sunday-school Union prayer-meeting also, many of the teachers remarked
at the time, how very earnestly he wrestled on their behalf; and since
that period, they have very naturally dwelt much on the fact, that he
concluded the engagement by giving out and setting the tune to the
following expressive lines:--

  "Come, Christian brethren! ere we part,
  Join every voice and every heart," &c.

Having laboured for us ardently and efficiently, instead of repining at
his removal, let us, by divine assistance, be grateful that a still more
speedy termination was not put to his probationary career; and rejoice
in his blissful possession of the "recompence of reward;" our loss being
his imperishable gain.

              THE TRIUMPH OF PRINCIPLE OVER INTOLERANCE,
     ILLUSTRATED IN THE LIFE OF THE LATE MR. BERRIDGE, OF EVERTON

               _To the Editor of the Baptist Magazine._

The following letter was written by the late Mr. Sutcliff of Olney, and
not having been extensively circulated, may perhaps be acceptable to
some of the readers of the Baptist Magazine.

It was published under Mr. Sutcliff's signature in a small collection of
Mr. Berridge's letters, which I have in my possession, under the title
of "Cheerful Piety, or Religion without Gloom," in the year 1797. And
if its insertion meets your approbation, I will give it in Mr.
Sutcliff's own words.

                                                      A CONSTANT READER.

_Harley Place, Bow._

About two years ago a friend of mine, wishing to enjoy an hour or two of
Mr. Berridge's company, rode over to Everton for that purpose. He was
introduced by a dissenting minister in the neighbourhood, with whom Mr.
B. lived upon terms of friendship. When seated, my friend requested Mr.
B. if agreeable, to favour them with a few outlines of his life. The
venerable old man began, and related several things as narrated in the
first number of the Evangelical Magazine. But as some are there
unnoticed, I have selected the following, which I think will not be
uninteresting.

Soon after I began, said he, to preach the gospel of Christ at Everton,
the church was filled from the villages around us, and the neighbouring
clergy felt themselves hurt at their churches being deserted. The
esquire of my parish, too, was much offended. He did not like to see so
many strangers, and be so incommoded. Between them both, it was
resolved, if possible, to turn me out of my living. For this purpose
they complained of me to the bishop of the diocese, that I had preached
out of my own parish. I was soon after sent for by the bishop. I did not
much like my errand, but I went. When I arrived, the bishop accosted me
in a very abrupt manner: "Well, Berridge, they tell me you go about
preaching out of your own parish; did I institute you to the livings of
A----y, or E----n, or P----n?" No, my lord, said I, neither do I
claim any of these livings, the clergymen enjoy them undisturbed by me.
"Well, but you go and preach there, which you have no right to do." It
is true, my lord, I was one day at E----n, and there were a few poor
people assembled together, and I admonished them to repent of their
sins, and believe in the Lord Jesus Christ for the salvation of their
souls; and I remember seeing five or six clergymen that day, my lord,
all out of their own parishes, upon E----n bowling-green. "Poh!" said
his lordship, "I tell you, you have no right to preach out of your own
parish; and if you do not desist from it, you will very likely be sent
to Huntingdon." As to that, my lord, said I, I have no greater liking to
Huntingdon gaol than other people; but I had rather go there with a good
conscience, than live at my liberty without one. Here his lordship
looked very hard at me, and very gravely assured me that I was beside
myself, and that in a few months I should either be better or worse.
Then, said I, my lord, you may make yourself quite happy in this
business; for if I should be better, you suppose that I shall desist
from this practice of my own accord; and if worse, you need not send me
to Huntingdon gaol, as I shall be provided with an accommodation in
Bedlam.

His lordship now changed his mode of attack: instead of threatening, he
began to entreat: "Berridge," said he, "you know I have been your
friend, and I wish to be so still. I am continually teazed with the
complaints of the clergymen around you; only assure me, that you will
keep to your own parish; you may do as you please there. I have but
little time to live; do not bring my grey hairs with sorrow to the
grave." At this instant two gentlemen were announced, who desired to
speak with his lordship. "Berridge," said he, "go to your inn, and come
again at such an hour, and dine with me." I went, and, on entering a
private room, fell immediately upon my knees. I could bear threatening,
but knew not how to withstand entreaty, especially the entreaty of a
respectable old man. At the appointed time I returned. At dinner I was
treated with great respect. The two gentlemen also dined with us. I
found they had been informed who I was, as they sometimes cast their
eyes towards me in some such manner as one would glance at a monster.
After dinner, his lordship took me into the garden. "Well, Berridge,"
said he, "have you considered of my request?" I have, my lord, said I,
and have been upon my knees concerning it. "Well, will you promise me
that you will preach no more out of your own parish?" It would afford me
great pleasure, said I, to comply with your lordship's request, if I
could do it with a good conscience. I am satisfied the Lord has blessed
my labours of this kind, and I dare not desist. "A good conscience!"
said his lordship, "do you not know that it is contrary to the canons of
the church?" There is one canon, my Lord, I replied, which saith, "Go,
preach the gospel to every creature." "But why should you wish to
interfere with the charge of other men? one man cannot preach the gospel
to all men." If they would preach the gospel themselves, said I, there
would be no need of my preaching it to their people; but as they do not,
I cannot desist. His lordship then parted with me in some displeasure;
and I returned home not knowing what would befall me, but thankful to
God that I had preserved a conscience void of offence.

I took no measures for my own preservation; but Divine Providence
wrought for me in a way that I never expected. When I was at Clare Hall,
I was particularly acquainted with a fellow of that college, and we were
both upon terms of intimacy with Mr. Pitt, the late Lord Chatham, who
was at one time also at the university. This fellow of Clare Hall, when
I began to preach the gospel, became my enemy, and did me some injury in
some ecclesiastical privileges which beforetime I had enjoyed. At
length, however, when he heard I was likely to come into trouble, and to
be turned out of my living at Everton, his heart relented. He began to
think, it seems, within himself, "We shall ruin this poor fellow among
us." This was just about the time that I was sent for by the bishop. Of
his own accord he writes a letter to Mr. Pitt, saying nothing about my
Methodism, but to this effect: "Our old friend Berridge has got a living
in Bedfordshire, and I am informed he has an esquire in his parish that
gives him a deal of trouble; has accused him to the bishop of the
diocese; and, it is said, will turn him out of his living; I wish you
would contrive to put a stop to these proceedings." Mr. Pitt was at that
time a young man, and not choosing to apply to the bishop himself, spoke
to a certain nobleman to whom the bishop was indebted for his promotion.
This nobleman, within a few days, made it his business to see the
bishop, who was then in London. "My lord," said he, "I am informed you
have a very honest fellow, one Berridge, in your diocese, and that he
has been ill treated by a litigious esquire who lives in his parish; he
has accused him, I am told, to your lordship, and wishes to turn him out
of his living; you would oblige me, my lord, if you would take no
notice of that esquire, and not suffer the honest man to be interrupted
in his living." The bishop was astonished, and could not imagine in what
manner things could have thus got round: it would not do, however, to
object; he was obliged to bow compliance; and so I continued ever after
in my sphere of action.

The squire, having waited on the bishop to know the result of the
summons, had the mortification to learn that his purpose was defeated;
on his return home, his partisans in this prosecution fled to know what
was determined on, saying, "Well, have you got the old devil out?" He
replied, "No, nor do I think the very devil himself can get him out."
After this interesting narration was ended, which had alternately drawn
smiles and tears from my friend and his companion, they requested him to
pray with them one five minute's before they departed. "No," said the
good old man to my friend, you shall pray with me. "Well, but if I
begin, perhaps you will conclude." He consented: after my friend had
ended, he, without rising from his knees, took up his petitions, and
with such sweet solemnity, such holy familiarity with God, and such
ardent love to Christ, poured out his soul, that the like was seldom
seen. They parted, and my friend declares he thinks he shall never
forget the savour of this interview to his dying day.

                                                           J. SUTCLIFF.

                       RELIGIOUS REVIVAL MEETINGS.

                 _To the Editor of the Baptist Magazine._

I have been surprised and pained by the appearance of the paper, headed
"On Revivals in America," in the number of your Magazine for the present
month. Though the paper is headed "Revivals in America," Mr. Clarke has
not confined his remarks to American revivals; he has animadverted with
considerable freedom on revival meetings in England. As I, and several of
my brethren in this part of the country, have sanctioned these meetings,
I trust you will in justice allow me a little space in your next number,
for a few remarks on his very singular production.

Mr. C. commences with some observations on revivals in America. On this
subject, I think, he does not write very consistently. It is scarcely
possible to give a more gloomy, disparaging description of the American
revivals than that which he presents. He represents them as exerting a
most pernicious influence on the churches, on the young, and on the
enemies of religion, rendering "the character of Christians undignified
and uninfluential," and reducing them to a state of "contempt and
ridicule." He says, "The good that they are occasionally the means of
effecting is secured at the expense of the dignity, influence, and
subsequent enjoyment of the church; and at the expense, too, of much
that is lovely and permanent in the character of pure religion." Now, if
this account of American revival meetings be correct, they must be a
very great evil, and ought to be entirely discountenanced by Christians.
Yet Mr. C. says, "Revival meetings may do for America." "The system is
their own, and is almost universally understood and recognized." He also
says, "The correctness of the reports which have reached this country
respecting their revivals, perhaps, ought not to be seriously
questioned." But if the reports of American revivals which have reached
this country be in general correct, I think the description of Mr. C.
must be very defective in that important quality; for there is a very
wide difference between his description and those reports. If we doubt
the correctness of his description, he has himself supplied us with an
apology; for he says, "Things are not always in reality what they appear
to be to the persons who describe them. Besides, truth is seldom naked,
and its dress frequently makes an erroneous impression."

Mr. C. says, "It is not my intention to degrade our American brethren;
indeed, I cannot." True. But I suppose they will not consider that he
passes a very high compliment on them, by first describing their
meetings as he has done, and then saying, "The system is their own, and
is there almost universally understood and recognized." His remarks on
the American revivals "are, no doubt well intended," but I believe it
would be difficult for any one to say what good end they are calculated
to answer.

But I hasten to a consideration of the latter part of Mr. Clarke's
paper, which contains some extraordinary strictures on "revival meetings
in England." He admits that the revival meetings in England may be well
intended, but says, "They appear to have originated in a wish to imitate
the Americans." I trust they originated in a sincere desire to glorify
God, and to promote the salvation of immortal souls. Mr. C. says,
"Religion cannot be imported." Indeed! Was not religion imported into
this country? Was it not imported into America? And has it not been
imported into other countries by our Missionaries? "Revival meetings,"
says Mr. C., "may do for America, but they will not do for England." How
does he know they will not do for England? Has he ever made the attempt?
Has he ever attended a revival meeting in England? If not, I think he
ought to have been less hasty in his conclusion. But they will not do
for England, "because the people here do not understand them, neither do
they heartily approve them." I am not much surprised that people do not
_heartily approve_ that which they do not _understand_. He says in
America the meetings are "almost universally understood and recognized."
Hence it appears where they _are_ understood they _are_ approved, and
that they are _not_ approved only where they are _not_ understood. This
surely cannot be a very powerful argument against such meetings. Another
of Mr. C.'s reasons why these meetings will not do for England is, "Our
country has long been inhabited, and distinguished for religious
institutions." As to the length of time our country has been inhabited,
that can have very little to do with the subject; and as to our being
distinguished for religious institutions, I do not know that we have
such a mighty advantage over the Americans. Some of our religious
institutions, instead of diminishing, greatly increase our need of
revival meetings. Mr. C. next attempts to draw from the Scriptures an
argument against revival meetings. "Besides," says he, "it is said,
'Six days shalt thou labour,' and necessity makes many in England keep
this commandment." And I should think necessity makes many in America
keep it too. I suppose he does not mean to say that this commandment
forbids persons from attending public worship on the "six days" if their
circumstances will allow them to do so. And if he do not mean this, for
what purpose can it be referred to? Once more. He says, "The unconverted
inhabitants of this country are far more likely to raise bitter
persecutions where revivals are attempted, than to feel willing to
engage in them." And suppose the wicked were to raise bitter
persecutions, are they to deter the Christian from doing that which he
believes is for the glory of God? Has not the Saviour said, "Blessed are
ye when men shall revile you, and persecute you," &c.? But experience
has proved to me that Mr. C.'s assertion is far from correct; several
revival meetings have been held in Lincolnshire, each of which was
attended by many unconverted persons, and at not one was there any
persecution. "The slothful man saith, There is a lion without, I shall
be slain in the streets." Prov. xxii. 13.

Mr. C.'s feelings warm as he advances; and, if I be not greatly
mistaken, they carry him very far beyond the bounds of Christian charity
in the following sentences: he says, "But, perhaps, the secret is this;
these meetings in England look like a burlesque; they appear like a body
without a soul, or like an orator without originality. We cannot,
therefore, expect people to be charmed and benefited by them; for the
mind cannot be wrought upon by what is felt to be a farce, nor will God
bless what is not perfectly sincere." Revival meetings in England, "not
perfectly sincere!" but are "a farce!!" and "a burlesque!!!" Really, Mr.
Editor, I think this is "set forth with a little too much sharpness of
invective," and I fancy all your readers, except Mr. Clarke, will think
the same.

As we proceed we find Mr. C. attempting to describe "the views and
feelings of our churches associated in the capacity of Revivalists." I
will not do our churches the injustice to believe that they would talk
such nonsense as that which he puts into their lips; the language is
much more befitting infidels than Christians. I am quite sure the views
and feelings of our churches in this country, respecting revival
meetings, are as different as possible from what Mr. C. states, and I
believe many of our members are in no small degree disgusted by what he
is pleased to say on the subject. If there be no more truth in what he
says of the American revivals, than there is in his descriptions of
revival meetings in England, he had better never given his "opinion" on
the subject.

Mr. C. says, "I would advise an adherence to _ordinary services_; for
these being evidently scriptural and reasonable," &c. It is a pity he
does not tell us what _are_ the "ordinary services that are scriptural
and reasonable." Our Lord "taught daily in the temple," Luke xix. 47.
The first converts at Jerusalem "continued daily with one accord in the
temple and breaking bread from house to house," Acts ii. 46. Paul told
the elders of the church at Ephesus, "that by the space of three years
he ceased not to warn every one night and day." Acts xx. 31. These are
scriptural services, and I suppose they are reasonable too. As to
"ordinary services," they differ in different churches; some having one,
and others having three or four, on the Sabbath; some having no service,
and others having several, during the "six days." It is frequently
mentioned to the honour of Whitefield and Wesley, that they preached
almost every day in the week. The services that were "ordinary" to these
good men would be extraordinary to most of our churches and ministers.
Mr. C.'s advice to the churches is virtually, "Continue to go on as you
do; quicken not your pace; devise no liberal scheme different from what
you have already in operation; if you hear of other churches doing a
great deal of good, by employing different means from those which you
employ, regard it not; 'no plan can prove serviceable that is learned
only from hearsay.' Above all things, carefully avoid whatever is
extraordinary in the service of God." Mr. C. would make an admirable
reformer!

A statement of a few facts will be the best reply to what Mr. C. says
about revival meetings in England. In this part of the country, six
revival meetings have been held within the last nine or ten months, at
four of which I have been present. None of the evils of which he speaks
occurred at any of these meetings; they were attended by ministers and
members of different denominations of Christians, most of whom
expressed, not merely their approbation of the services, but their
gratitude to God for the great spiritual delight they experienced in
attending them. I believe every church that has held one of these
meetings feels anxious that it should be repeated. Since they were held,
some have been added to our churches, who state that it was whilst
attending them that they first felt the importance of religion. Last
Sabbath, three were added to the church at Lincoln, to whom these
meetings were greatly blessed; and I hope in a few weeks to baptize
three others who can say the same. What are Mr. C.'s flippant remarks
when weighed in the balance with these facts?

                                                             JOHN CRAPS.

_Lincoln, February, 5th, 1835._

                            WIDOWS' FUND.

               _To the Editor of the Baptist Magazine._

Observing in your Magazine for last month a notice of the annual sermon
to the Society for the Relief of the Widows of Protestant Dissenting
Ministers, as intended to be preached at Salters' Hall meeting-house,
Cannon-street, on Wednesday the 1st of April next, will you allow a
well-wisher to that institution to occupy a small part of your pages to
state a few particulars respecting that highly-valuable institution, as
I apprehend many of your readers are but little acquainted with its
origin and design. The proposed anniversary is the 102nd, it having been
established in the year 1733. It was founded on a broad and liberal
scale; no theological basis was intended; but the necessitous widows of
ministers of the denominations of Presbyterians, Independents, and
Baptists, were to be the recipients of its bounty. For these classes of
Protestant Dissenters it was their aim to provide; and as our ancestors
truly imagined that union was strength, their combined efforts were
exerted to form this society. It is, however, but justice to say that,
in the first instance, the interests of the society were greatly
promoted by the exertions of our Presbyterian friends. To Dr. Chandler,
a minister of that denomination, it was indebted for its rise. It has,
however, since that period, been liberally supported by the other
denominations of Dissenters, and diffused its blessings for more than a
century "to the fatherless and the widow." The annual sermon has been
preached alternately by a minister of each denomination; it was formerly
at the meeting-house in the Old Jewry, where the writer of this has
witnessed, with high satisfaction, a thronged assembly listening to the
urgent and sympathizing strains of a Fuller, a Hall, a Toller, and
various others of different denominations. In the present year it falls
to the Baptists to provide a place and a preacher; and may it not be
reasonably hoped that that denomination will give the meeting its
countenance and support, when they are informed that they have near
eighty widows in the English counties, who receive an annuity from its
funds, from one to twelve pounds each; besides more than twenty widows
in the principality of Wales, who receive from seven to nine pounds of
annual allowance.

How creditable, Mr. Editor, would it be to the dissenters to revive this
cause, which of late has been drooping! And the writer of this would
fain entertain a hope that, whilst exertions are making amongst the
friends of religion for so many important objects, ancient institutions
will not be overlooked and forgotten; but that a spirit of revival will
appear to the cause of the "widow and fatherless."

_Denmark Hill._                                           J. GUTTRIDGE.

  *.* We understand that the whole amount of subscriptions to this
  benevolent institution is under £120.

                     THE REV. L. S. E.'s PUBLICATION.

 (COPY OF A LETTER ADDRESSED TO A FRIEND, A MEMBER OF THE ESTABLISHMENT.)

_To the Editor of the Baptist Magazine._

  DEAR SIR,

As you were so kind as to favour me with the loan of a publication,
entitled "_Letters to a Dissenting Minister, by L. S. E., containing
Remarks on the Principles of the Sect_," &c., and to request my opinion
of its merits and tendency, I have put down what occurred to me on the
perusal of some parts of its contents: to have toiled through the whole
of it, was a task to which my patience was by no means equal.

The first impression produced on my mind was, the total absence of that
charity and forbearance so often enjoined in the holy Scriptures.
"_Judge not, that ye_ BE NOT JUDGED," was one of the precepts
delivered, in his first sermon, by our divine Lord and Master; and in
accordance with this direction, when his disciples, instigated by a
mistaken regard for his cause, came to him complaining that they had met
with some who followed not with them, and inquiring whether they should
forbid them, his reply was, "Forbid them not, for he that is not against
us is with us." The apostle Paul recommended the same line of conduct
towards weak and mistaken brethren, and in the First Epistle to the
Corinthians, which abounds with directions as to the conduct of
professing Christians one towards another, he sums up the whole by a
glowing description of _charity_, as superior to all other graces:
"Charity suffereth long, and is kind; thinketh no evil; hopeth all
things; endureth all things." To me it appears utterly impossible to
reconcile these expressions with the arrogant pretensions and sweeping
censures of this writer, not only with respect to the overt conduct, but
the _motives_, of those who differ from him, charging them with a
sin more heinous than drunkenness, and with being under the influence
of the devil, because they cannot see alike with him respecting some
of the circumstantials of Christianity, though they may agree as to
the essentials.

But the censorious language of the writer is not exhausted in the use of
the most opprobrious epithets, and such as have hitherto been only
appropriate to the vilest of characters; but it is diffused through the
pages of his publication, by raking together and detailing anecdotes,
with a view to degrade and vilify individuals, and the body of
dissenters at large. That there are imperfections and inconsistencies to
be found among the professors of religion, must be acknowledged; and has
in every age been a source of lamentation to truly pious and devoted
Christians; but how different their feelings from those of this
clergyman, who endeavours to expose to ridicule the failings of others;
who dwells upon them with a kind of malignant pleasure, and thus affords
a handle to the common enemies of Christianity!

As to many of the anecdotes contained in this publication, many are
garbled and distorted, and some of them are, in many of their
particulars, palpable falsehoods. The very quotations from the writings
of his opponents--though it must be conceded that at this period of
great excitement many unguarded expressions have been used by some
individuals--are, some of them, so garbled and mangled as scarcely to
bear any resemblance to the original, and calculated to convey a meaning
very different from what was intended by the writer.

Not to dwell any longer on these statements, which occupy a considerable
portion of the book, in the chapters on _the Authority of the Church_,
and _the Ordination of Christian Ministers_, much will be found so
extravagant in its assumptions, as to throw the pretensions of the
church of Rome into the shades (within whose pale, if he had any regard
for consistency, he ought certainly to have been), and calculated to
undermine and overthrow the grounds of the Protestant succession. They
are indeed so full of absurdity as to amuse rather than offend, and
exhibit in the clearest light the inability of L. S. E. to form a
correct judgment, either as to matters of faith or practice. With all
the consequence and arrogance which assumed infallibility can induce, he
maintains that none ought to be teachers of religion but those who are
_authorized_, or otherwise _specially inspired_ of God. According to his
definition, an _authorized_ minister is one who has passed through the
ordeal of episcopal ordination, and what constitutes that authority is,
the _regular succession_ from the times of the apostles to the present
period. In order to make this most important discovery of a regular
succession, on which, in his estimation, so much depends, I have been
employing myself for some time, in rummaging the different volumes of
ecclesiastical history within my reach, and endeavouring to trace the
succession, from the time of Peter downwards; and upwards from the time
of the Reformation. In the former case, there is great confusion in the
catalogue of bishops. Few of these are alike; some names of persons are
given, who, there is reason to believe, never existed; there are many
periods entirely without names; and it is well known, that for some time
there were rival popes, each claiming exclusive authority. In tracing
these tainted and impure currents, where shall we discover, either
before or after the Saxon invasion, the perennial stream which will
alone confer sanctity on the priestly office?

In attempting to make discoveries in a retrograde movement, from the
time of the Reformation, we find the names of Bonner, Gardiner, &c.;
those immaculate characters, who, of course, transmitted this divine
authority, and afterwards committed those to whom they had given it to
the flames. In this lack of information on so momentous a subject, L. S.
E.--_alias_ the Rev. Augustus Gathercole--will confer an invaluable
benefit on the church to which he belongs, if he can produce, from his
hidden stores, in the musty parchments which have been concealed for
ages, the direct and unbroken line of succession, and append it to the
next edition of his popular production. Of course the dissenters can
have no pretensions to be _authorized_ teachers on these grounds; and
not more so, as having _a special inspiration from God_ to become
teachers, which is represented by this writer as the only other ground
of a call to this office. It is true that some enthusiasts, with whom,
as a body, they have no connexion, have laid claim to this high
prerogative; but the avowed sentiment of the nonconformist body is, that
the supernatural powers connected with a _special inspiration_ from God
ceased with the first ages of Christianity. The Holy Spirit, in his
ordinary and gracious operations, is promised to all good men, and
especially to the ministers of the gospel, who, whether professing to be
authorized teachers in the way before described or not, are insufficient
in themselves for any good work, their sufficiency being of God, who
alone can make them able ministers of the New Testament. Destitute of
this, the hands of the bishop cannot confer any of the necessary
qualifications.

If none have any claim to the sacred office but those who have had
episcopal ordination, or are specially inspired, not only the present
race of teachers among different denominations, both Methodists and
regular Dissenters, must be degraded to the rank of intruders, whatever
success may have attended their labours; but the same will apply to the
2,000 ministers of whom the world was not worthy, the brightest
ornaments of the church to which the reverend gentleman belongs, who
were expelled from their situations by the act of uniformity. Also the
ministers of the Presbyterian church in Scotland, of which, as well as
of the church of England, the king, by his representative, is the head,
with many of the most eminent men who have flourished in these and
foreign lands. Whatever excellences the universal suffrage of the wisest
and best of men, both Churchmen and Dissenters, have attributed to the
writings and public labours of an Owen, a Howe, a Charnock, a Watts, a
Doddridge (the intimate friend of Archbishop Secker), a Henry, with a
long train of others that might be enumerated, they must now retire into
the shades, and pass into oblivion, because this infallible judge has
made it out that they were not _authorized teachers_. Like their
successors, they were incompetent to administer the ordinances aright;
like them, to use his own language, they could not lay _claim to be
considered as Christians. They were without the pale of the visible
church of God. As schismatics, who forsook the church, they ought to
have been the very first persons to whom the church should have refused
her burial service; the principles of independency, which they in
general maintained, being those of depraved human nature instilled into
man, and fostered in him by his great enemy the devil, who was the first
dissenter._

Whatever inconveniences or evils may attend the choice of their own
teachers by each respective congregation, the imposition of teachers is
far from being free from the most serious objections, and especially
when the patronage is in the hands of persons, as it often is,
regardless of the spiritual welfare of the flock, who are left in a
starving condition, and too often feel no interest either in the
preacher or his doctrine.

But I forbear, and shall leave it to a discerning public to determine
whether the contents of this unique publication--a specimen of which is
now given, can do any service to the church of which the Rev. A.
Gathercole prides himself as being a member, or do any credit to the
judgment of the reverend clergymen and the lordly bishop, who have
condescended to give it their sanction.

For myself (and I can without hesitation say the same of those with whom
I am connected), I have no wish to see the downfal of the venerable
fabric of the church, though in its patronage, often improperly used,
and in some of its formularies, particularly the baptismal service and
others connected with it, I think I see much that calls for alteration.
Many of its ministers and members I respect, and wish to consider them
as fellow-Christians. To this however, in the estimation of the Rev. A.
Gathercole, I have no right to lay a claim, and must not therefore
presume to subscribe myself by any other name than that with which he
designates every Dissenter,--

                                            A HEATHEN MAN AND A PUBLICAN.

    ON THE PROPRIETY OF INSTRUMENTAL MUSIC IN DISSENTING CHAPELS.

               _To the Editor of the Baptist Magazine._

I trust your candour will permit me, through the medium of your
excellent publication, shortly to reply to some remarks that were made,
and I think rather hastily, in your last number, relative to the
introduction of instrumental music in dissenting places of worship. Your
correspondent, Mr. Wilkin, I am fearful, was not in the most composed
frame of mind when he sat down to pen the communication alluded to. The
sounds of the instrument which he states to have "greeted" him with its
"hideous tones," must have been vibrating in his ears at the time, or he
could not have expressed sentiments bearing so close an affity to
those _discordant_ notes with which he professes to have been so much
annoyed on his entering some Baptist chapel.

For my own part, I should deem no act inconsistent with the worship of
God, in its simplest and purest form, which has a tendency to create a
unison of voices which must tend so materially to produce a unity of
feeling in the minds of those engaged in one of the most sublime parts
of a religious service. I would only advocate the introduction of
instrumental music into dissenting chapels to assist the singing, not
when it merely offers an opportunity for the display of professional
skill. With regard to the parts of Scripture bearing upon the subject,
there are no direct commands in the New Testament, either for or against
the practice. We read in the Revelations of "the harpers harping with
their harps before the throne of God," while, in the Old Testament, we
also read of praising God on the high-sounding organ. Surely, if praise
was offered to God in this form with acceptance formerly, why shall it
not be so in the present day? Some of the Psalms have titles signifying
the author who was to set them to music, while others indicate the
instrument it was to be played upon; clearly denoting that the
accompaniment of music, when directed to God with pious feeling and
sincerity of purpose, cannot be unacceptable, and consequently not
inconsistent with the worship of the Divine Being; so that, so far from
its being a departure from Scripture, it appears to me to be an
adherence to it. Your correspondent states that, if he is wrong, he is
open to correction. I trust, also, he is open to conviction, and
sincerely hope he will not let early prejudices bias his mind to that
extent as to pervert his judgment, or gain the ascendancy of his nobler
and better feelings.

                                                                 MUSICUS.

_London, Feb. 7, 1835._

                                 POETRY.

                           PLEADING FOR MERCY.

  When at thy footstool, Lord, I bend,
    And plead with Thee for mercy there,
  Think of the sinner's dying Friend,
    And for His sake receive my prayer.
  O think not of my shame and guilt,
    My thousand stains of deepest dye:
  Think of the blood which Jesus spilt,
    And let that blood my pardon buy.

  Think, Lord, how I am still Thy own,
    The trembling creature of Thy hand;
  Think how my heart to sin is prone,
    And what temptations round me stand.
  O think how blind and weak am I;
    How strong and wily are my foes:
  They wrestled with Thy hosts on high,
    And can a worm their might oppose?

  O think upon Thy holy word,
    And every plighted promise there;
  How prayer should evermore be heard,
    And how Thy glory is to spare.
  O think not of my doubts and fears,
    My strivings with Thy grace divine:
  Think upon Jesus' woes and tears,
    And let his merits stand for mine.

  Thine eye, Thine ear--they are not dull;
    Thine arm can never shortened be:
  Behold me here!--my heart is full----
    Behold! and spare, and succour me.
  No claim, no merits, Lord, I plead:
    I come a humbled, helpless slave:
  But, ah! the more my guilty need,
    The more Thy O glory Lord, to save.

                                REVIEWS.

_Revealed Characteristics of God: in a Series of Essays._ By G. BARROW
    KIDD, Minister of Roe Street, Macclesfield.--Westley and Davis.

Who Mr. Kidd is we know not, but we have read his eighteen essays with
great satisfaction; and we shall be greatly surprised if they do not
contribute to make him far more widely known than he has been. The
subjects are as follow: "On the Divine nature--On the Eternity of God,
in contrast with the Duration of Man--On the Act of Concealment, as
containing the Divine Glory--On God, as the Dwelling-place of his
People--On Ezekiel's Vision of the Divine Glory--On the Equality of all
Periods in the Sight of God--On the Divinity [Deity] of Jesus Christ--On
the Revealed Representation of Jesus Christ's two Natures--On the
Incarnation of the Word of God--On the Design of the Death of Christ--On
the Atonement of Jesus Christ--On God, as the Original of Man's Love to
his Maker--On the Supremacy of Jesus Christ--On the Deity as in Jesus
Christ, and in him alone--On the Deity as in Jesus Christ, and in all
believers--On the Extent and Surrender of Jesus Christ's
Administration--On the Blessedness of Jesus Christ--On the Worship of
Heaven." All these subjects are, it is obvious, important, evangelical,
and interesting, in a very high degree, to those who believe in a divine
revelation.

The _spirit_ of these essays is eminently devotional; every essay is
full of Christ, and he is "all in all." The writer believes all the
great articles of the gospel system, as they are commonly held by
evangelical Christians. Nor does he make any affectation of novelty or
paradox, though, probably while unconscious of it himself, he has given
us many original and uncommon thoughts. There is no pompous announcement
of something to be expected very new, and recondite, and far removed
from the beaten track. A holy unction from above seems to have rested on
the writer; and though he is very grave and serious throughout, the
reader will find some lively and tender appeals to his conscience and to
his heart, mixed with long trains of elevated sentiment, and chains of
reasoning very close and compact.

The _method_ is admirable for its simplicity. The _lucidus ordo_, which
Horace prescribes, he has uniformly observed. Always anxious, first, to
investigate the true sense of the scripture which he has selected for
the foundation of his essay, some of his elucidations, without any
display of critical apparatus, are singularly happy.

As to _style_, we think his _forte_ is in strength and vigour. Some long
sentences (with parenthesis after parenthesis) involving thought within
thought, have reminded us of the essays of our celebrated friend John
Foster. We have observed many passages of great sublimity and splendour;
and there are many of great depth, in which he finds "fountains below
fountains," to borrow his own words, when traversing the ocean of "the
unsearchable riches of Jesus Christ."

Where Mr. Kidd studied, or to what school he belongs, we have never
heard; but he is evidently a profound, original, independent thinker,
writing out of his own mind. He has taken the thoughts, he says, "out of
the mine of revealed truth." At the same time, it is pleasant to observe
that he every where discovers a deep reverence for scripture authority.
He is penetrated too with a strong conviction of the limits of all
created minds. With chastened feelings he delights to soar aloft. He
spreads his wings, and pursues a well-sustained upward flight, gazing
with a strong and steady eye on the Sun of righteousness, as the proper
object of all human and all angelic contemplation.

A few words from the "advertisement" may be acceptable to our readers.
The author mentions "the fact, that no two persons in any world
entertain precisely the same intellectual views; and that, consequently,
every sincere contemplator of revealed beauty, whatever may be his
capacity, has it in his power to make broader the reflected light of
God's word; and that the utmost efforts of human beings on earth,
however diversified, and however harmonious in their diversity, will be
no more than an approximation to the revealed mind of God."

The volume is neatly got up, and printed with remarkable care and
accuracy. Our limits will permit only a few extracts.

  "If nothing were forgotten, if a distinct impression were
  retained of all the words which he had ever spoken; of all the
  deeds which he had ever done; of all the thoughts which he had
  ever entertained; of all the places in which he had ever been;
  of all the persons whom he had at any time seen and conversed
  with; of all the words which he had ever heard; of all the
  pleasures which he had ever tasted and enjoyed; of every
  remonstrance from conscience; of every warning or invitation
  from God or man; and could he, moreover, have continually in
  his view these things in the precise order in which they all
  occurred; could he behold every cause and every effect; and
  every thing which he had been invisibly operating so as to
  prevent a manifest cause from producing the effect which might
  have been looked for as the usual one; and every thing, on the
  other hand, which had secretly assisted a cause apparently
  inadequate to produce a greater effect than could have been
  anticipated; how very different a thing from what it is would
  be human life! Now, although this accurate remembrance from
  vivid impressions of the past is not man's prerogative on
  earth, yet it is easily conceivable that he might attain to
  this in a purer and brighter world. It cannot, indeed, be
  imagined that the angels do not remember every thing which has
  occurred during the whole of their wakeful being." pp. 28, 29.

In another place, when referring to the Messiah, he says,--

  "He has, in one word, adapted himself to your circumstances.
  It was in all the defective and sinful parts of your history
  that he was likely to be the least capable of affording to you
  succour or supply. It was in the pity that your misery
  demanded; in the forbearance that your propensity to crime
  required; in the minute example that your dulness called for;
  in the suffering which was necessary for your deliverance;
  that there was apparently the greatest occasion to the sinner
  for apprehension and fear. But all these parts of the
  condition of the human fallen, their Redeemer has met in a
  manner which bespeaks wisdom the most amazing, benevolence
  that defies adequate admiration. With the view that has been
  given of Jesus Christ, in this essay, we cannot reasonably
  allow ourselves to be subject to despondency; for finite,
  little, imperfect, diminutive, frail, occupying so small a
  portion of creation as we are, we cannot possibly despair of
  being complete in Him, in whom dwells all the fulness of the
  Godhead bodily. Oh, let us then unite ourselves to Him in the
  bond of a covenant which can never be dissolved." p. 321.

Towards the close of the 16th essay, he exclaims:

  "Oh, what honour is accumulating in the world above! We inform
  them of a morning which is not to be succeeded by night; of a
  subjection which is more illustrious than all the victories
  that the universe will have ever before beheld; of a finite
  nature which is clothed with eternal and uncreated light; of
  the very last of all the complicated actions belonging to the
  redemption of the world; when Jesus Christ shall bring before
  his Father the millions that He has saved from every species
  and degree of crime and degradation, for the purpose of
  introducing them to everlasting fellowship with Jehovah; and
  when _He_ shall become subject, to whom perpetual supremacy
  belongs, in order that He may show to saints and angels what
  has been the greatness of His humiliation, and how unutterable
  is the grandeur of God; since when He has risen from infancy
  in Bethlehem on earth, to a degree of strength, of lustre, of
  possession, and of renown, which all created capacity is
  inadequate to comprehend, the next degree of glory above this,
  is an act of voluntary subjection to his heavenly Father;
  which the honours of the supreme throne, and the laws of
  infinite existence, require." p. 365.

  _Dissent not Schism. A Discourse delivered in the Poultry Chapel,
        December 12th, 1834, at the Monthly Meeting, &c._
             By T. BINNEY--Robinson, 25, Ludgate Hill.

Very elaborate, acute, argumentative, instructive, and convincing.
The term _schism_, Mr. B. tells us, is literal, figurative, or
ecclesiastical; but query, is not the ecclesiastical figurative? If
so, the division is only twofold. Dr. Campbell's Dissertations (art,
heresy and schism) deserve to be consulted.

Mr. B., when referring to the three great forms of church
government--episcopacy, presbyterianism, and congregationalism, has
surprised us a little, by saying:--

  "There is something in the record in favour of all; but the
  book is not the exclusive property of any. There is more,
  perhaps, in support of each than the thorough-going advocates
  of the others will admit. There is more of episcopacy than is
  quite palatable to the presbyterian and the independent; there
  is more of presbyterianism than the independent and the
  episcopalian can easily digest; and there is more of
  congregationalism than either the priest or the presbyter can
  manage to get rid of." p. 69.

Is this to be understood _cum grano salis_, or are we left to infer that
the worthy author himself is not quite settled in his own mind as to the
interpretation of the record?

It might have been as well if Mr. B. had confined himself to Dissenters,
_as such_; however, his animadversions on the Methodists and the
strict-communion Baptists, pp. 81-83, will do them no harm.

His castigation of the present bishop of London, in the "notes," is not
more severe than just. The bishop will remember it as long as he lives.

We must make room for the concluding paragraph:--

  "Finally, let us all scrupulously attend to the nourishment
  and exercise of the catholic principle. Let us impress upon
  our minds the necessity of 'keeping the heart with all
  diligence, for out of it' arise 'schisms' and 'strifes.' Let
  us watch over ourselves, and guard against every circumstance
  that may diminish candour, pervert the judgment, or poison the
  affections. As Christians, let us war with what separates man
  from God; as dissenters, with what separates Christian from
  Christian. Let us seek the nearer approximation of church to
  church, and the ultimate recognition and union of all. Let
  each of us so enter into the spirit of our faith, and so feel
  the propriety and understand the reasons of our ecclesiastical
  position, as to be able to say with boldness and truth, 'I am
  a Dissenter, because I am a Catholic; I am a separatist,
  because I cannot be schismatical; I stand apart from some,
  because I love all; I oppose establishments, because I am not
  a sectarian; I think little of uniformity, because I long for
  union; I care not about subordinate differences with my
  brother, for CHRIST _has received him_, and so will _I_;
  thus, cultivating the spirit of universal love, I am hastening, I
  hope, that day when the world itself shall become the church,
  and preparing, I trust, for that world in which the church
  shall be ONE--one in faith, in feeling, and in worship; in a
  higher sense than can be witnessed here. While here, however,
  so far as the _spirit_ and _expression_ of affection is
  concerned, I am longing to witness and realize some approach
  to what I anticipate hereafter,--anticipate in that region
  where, amid the lustre and the loveliness of heaven, the jars
  and the jealousies of earth shall have passed away.' This,
  brethren, _ought_ to be the feeling and the consciousness of
  'all who profess and call themselves Christians.' It ought
  pre-eminently to be ours. May God make it to be so, and to be
  so universally, by pouring down upon his church the Spirit
  from on high; and by diffusing and sustaining in every part of
  it the strength of love, and the meekness of wisdom! Amen."

_A Memoir of the Rev. James Upton, late of Church Street, Blackfriars;
the Addresses delivered at the Interment, by the Rev. G. Pritchard and
    the Rev. W. B. Collyer, D.D., with the Funeral Sermons by the
     Rev. Dr. Newman and the Rev. J. Davis, the Present Pastor._

In the November number of our last volume--which contains a brief
memorial of this revered and beloved servant of Christ--it is intimated
as "probable, that some account of our departed friend will appear in
another form." This account is contained in the small volume now before
us. It has been prepared by the members of his family, by those who are
engaged in proclaiming the truths of that blessed gospel which was the
theme of his ministry, and the solace of his dying hour. Hence the
sorrows of the mourning relatives are alleviated by the most joyful
anticipations, even while "with tears they cast this wreath of filial
duty and affection on his tomb."

We can, however, assure our readers that this tribute of natural esteem
to the memory of a deceased parent--a feeling not always to be trusted
in sketches of this description--has not produced in this instance an
overcharged exhibition of his character. If filial affection has held
the pencil, modesty and fidelity have guided its delineations. In a
letter dated from St. Alban's, 1834, Mr. W. Upton thus writes:--

  "I would just remark, that neither my dear brother nor myself,
  I am sure, pretend to eulogize our father as a faultless man,
  or a faultless minister. In him the effects of a depraved
  nature were seen as well as in others, but in him also were
  seen, to a far greater degree than in most, the counteracting
  and restoring influences of the gospel and the grace of God.
  We feel therefore bound to say--not indeed with any design to
  attribute unmerited honour to him, much less with a view to
  borrow splendour from his rays, but with a desire to glorify
  God, to encourage others, and to excite a holy emulation--that
  "he was a good man, and full of the Holy Ghost and of faith;"
  while by his instrumentality "much people was added to the
  Lord." p. 100.

In accordance with this sentiment, the elder brother, the principal
writer of the memoir, observes:

  "Now the Head of the church has called him to his rest, it
  would be improper not to make the attempt to 'glorify God in
  him,' by gathering such facts respecting his early history and
  subsequent course, as our slender materials for such a purpose
  will furnish."

The scantiness of the materials which the life of this excellent man has
supplied to his biographer, though to his friends a matter of regret,
will be none of surprise to those who knew him. Modesty and diffidence
seem to have been the native elements of his character; and humility,
inducing a deep sense of his own unworthiness, constituted a
characteristic feature of his renewed nature. To our departed brother,
SELF had no attractions. It was not the idol of his idolatry; it was not
even an object of his complacency. It was therefore scarcely to be
expected that he should contribute much to perpetuate the memory of one
of whom he habitually entertained so lowly an estimate.

It appears, indeed, that Mr. Upton did at one time entertain the idea of
preparing "a short narrative of his own life," urged so to do by the
affectionate request of a friend; but the purpose was afterwards
abandoned, probably, in part at least, from the cause to which we have
adverted. Humility is a beautiful garment; it is a lovely and attractive
grace; but its tendency is to conceal from view the excellencies with
which it is associated. Hence men who are remarkably humble will be but
imperfectly known. These plants of righteousness, not less than others,
"have their fruit unto holiness;" but they are like those of the
vegetable kingdom, whose richest products are often concealed beneath
the broad foliage with which they are invested.

Mr. U. was, however, not only "a tree which the Lord had planted," but
he was like those "planted by the rivers of waters," he was eminently
fruitful. A brief history of his connexion with the church over which he
so long and so honourably presided, is modestly given by himself, in a
letter to his son, dated November 9th, 1826, to which we must refer our
readers. It appears that from the date of 1791 to 1800, including a
period of ten years, 293 persons were baptized and added to the church;
and from 1800 to 1820, 350 more; and after all the changes produced by
death and removals, the number of members at the time of his decease is
stated to be probably above 400: on his first connexion with this pious
people there were but 16 members, and from 50 to 60 hearers. He was
pastor of the church more than forty-eight years, and entered into his
rest in the seventy-fifth year of his age.

The contributions to the volume of the respected friends whose names are
given in the title-page, cannot fail to add to its value. While they
have attempted to magnify the grace of God in him, and to improve the
event for the benefit of survivors, their concurrent testimony in
relation to the deceased seems to have been, "Behold an Israelite
indeed, in whom was no guile."

  _The Reciprocal Duties of Church Members. A Sermon before the London
    Baptist Association._ By the REV. EDWARD STEANE. pp. 44.--London:
    Thomas Ward and Co. 27, Paternoster Row.

We have read this sermon with considerable satisfaction, both on its own
account, and on that of the Association to which it is dedicated. An
Association must do good which calls for such clear, faithful, and
instructive expositions of Christian duty, as this sermon furnishes. Mr.
S. founds his discourse on John xiii. 34; and, as we think, wisely
selects as his chief topic of illustration, that mutual love which Jesus
Christ enjoins upon all disciples, and out of which the reciprocal
duties of Church members will naturally flow, as "so many practical
demonstrations of their obedience to the law of love."

The nature of the love which our Lord inculcates, as a new commandment,
is first explained in the sermon before us; though we doubt whether the
preacher has put all, or even the principal, reasons for its being so
denominated. _New_, in the text as well as in several other
passages--for instance, _new_ heavens and a _new_ earth--has always
appeared to us to indicate especial excellence or paramount importance.
This commandment is not, as Mr. S. very properly observes, merely a
revival, a vindication, or fresh enforcement of the spirit of the
original law.

"It is new," he says, "in relation to the parties commended to its
exercise, the peculiarity of its nature, and the motive by which it is
enforced. Under the second of these particulars the remarks of the
preacher are somewhat feeble. The discriminative differences of
Christian love are not clearly and forcibly drawn. We are told that it
is "a spiritual principle--a supernatural endowment,--a property
acquired in the process of that change by which Christians are born from
above." So is that love to our enemies which Christianity requires us to
cherish.

We learn, further, that Christian love is "something more than good
will; it is not simple humanity; it is brotherly love; an affection
having its seat, not in the sympathy of the feelings, but in the
sincerity of the heart." The distinction between "sympathy of the
feelings" and "sincerity of the heart" is not very obvious; but, passing
this, mere friendship, apart from Christianity, might be described in
the same terms. Mr. S. adds: Christian love is "stronger than death; if
needs be, it will lead a Christian to that last act of a devoted and
divine friendship, to lay down his life for the brethren." True: so also
is the love, not Christian, to which the apostle adverts, Rom. v. 7; and
that of which, now and then, the idea and the precept is given; nay, and
the example too, as Mr. S. must have known, by those to whom
Christianity utterly unknown.

Mr. S. appears to us, at pp. 11, 12, to have somewhat too sweepingly
intimated that an "exclusive principle in the constitution of our
churches" is indicative of a deficiency of the principle inculcated in
the text. He has gone out of his way for the observations introduced on
this point; and, as nineteen twentieths of the Christian world have
always been, and are now, thus exclusive, it is somewhat daring to
insinuate such a charge. If we take a narrower view of this subject, and
regard only what are called _strict_ Baptists, whom Mr. S. appears to
have had in his eye, we should be unwilling to pronounce judgment on the
amount of the Christian love of such men as Kiffin, of olden time;
Fuller, Kinghorn, and a host of others, of more modern date.

In the second division of the sermon before us, the occasions and modes
of fulfilling the new commandment of our Lord are exhibited. If all that
Mr. S. has remarked upon are not strictly modifications of that mutual
complacency in which he appears to think Christian love consists, each
is of such vast importance that it could be but ill spared. This
commandment, we are told, will be obeyed by affording _each other
mutual_ (redundant) countenance, in supporting the public means of
grace; by embracing opportunities for social devotion and spiritual
intercourse; by _mutual_ submission _to one another_, especially in
cases where a difference of opinion exists; by treating offenders
properly; by mutually sympathizing, interchanging kindly offices, and
watching over one another in the spirit of meekness; and by a hearty
co-operation with fellow-christians in whatever tends to promote the
prosperity of the church, and the general interests of Christianity in
the world. These topics are respectively remarked upon with considerable
propriety; as are also the motives enforcing this new commandment. These
are, Christ's love to us; our mutual love will afford one of the best
evidences of personal piety; it will make known our character to the
world; and it will exist for ever. We a little regret that Mr. S. has
fallen into the common error of supposing faith and hope excluded from
heaven. "Faith and hope," he says, "will expire; but love never dies."
We need not say that Scripture furnishes no ground for such a
representation; neither is such ground involved in the nature of faith
and hope, or in the views the Bible opens to us of heaven. Under some of
their present modifications faith and hope will indeed be unknown there;
but as much may be said of love. Do not the spirits of the just made
perfect now anticipate, with faith and hope, "the adoption; to wit, the
redemption of the body?" And will not the glorified assembly around the
throne of God be always anticipating large accessions to their
knowledge, holiness, and joy?

On the whole, however, notwithstanding these free remarks, we cordially
recommend this sermon to our readers; and shall be glad, at any time, to
meet with the author in a department of Christian instruction for which
his habits and experience have so well qualified him.

              BRIEF NOTICES OF RECENT PUBLICATIONS.

_The Soul's Independence of Death, and God's Sovereignty in Man's
Removal. A Sermon occasioned by the Decease of Mr. E. Bliss, aged 22,
delivered on Sunday, February 1st, at Shortwood, by Thomas Fox Newman.
London, Holdsworth and Ball, 1835._--This is a valuable sermon;
containing many striking reflections, conceived with vigour, and
expressed with much force. The circumstances under which it was preached
evidently exerted a powerful and solemn influence on the mind of the
preacher, and he speaks throughout under a deep impression of the
infinite importance of eternal things. The unexpected death of so
estimable a young man as Mr. Bliss appears to have been, was calculated
to excite the liveliest emotions of grief, although there was every
thing in his character to allay anxiety respecting himself, and to give
the assurance of his having entered, thus early, upon the joys of the
blessed. It will afford us sincere pleasure if our brief notice shall
aid the circulation of the sermon, and thus contribute to its
usefulness.

_A Discourse occasioned by the Decease of William Maynard, Esq.,
preached at the Meeting-house, Union Street, Southwark, Nov. 23rd, 1834.
By John Arundel. With the Address delivered at the Interment, Bunhill
Fields. Westley and Davis; Jackson and Walford._--A very serious,
suitable, evangelical discourse, which could not be heard without great
interest, and will not be read, we trust, without profit.

_The Parent's Book. A Series of Tales. By Rosa Edwena Gordon, Nos. 1 and
2. Baldwin and Cradock, Paternoster Row._--Very sensible, entertaining,
elegant and pathetic; but where is the Saviour, whom every parent should
place before the eyes of his children?

_The Mother's Magazine. Reprinted from the American Edition, No. 18. J.
Paul, Paternoster Row._

_Illustrations of the Bible from Original Paintings, by Westall and
Martin, with Descriptions by the Rev. Hobart Caunter, B. D. part 10.
Churton, 26, Holles Street._--An admirable work for all our young
readers.

_Primitive Christianity, &c. By William Cave, D.D. Hatchard._--The
introductory essay by Mr. Trollope is very respectable; but we lament to
say, that in Dr. Cave's popular work, now reprinted under the especial
patronage of her most gracious Majesty the Queen, there are many
traditions, fables, and idle ceremonies of human invention, which
"primitive Christianity," or the religion of the first Christians, was
not encumbered with. But, alas! "in the first ages of the gospel," her
fair form was corrupted and defiled.

_The Devotional Psalter._ "There is not a page of the book of Psalms in
which the pious reader will not find his Saviour, if he reads with a
view of finding him." Bishop Horsley.--Oliphant and Sons, Edinburgh.

_Bible Lives. By B. H. Draper, 2 Vols. Westley and Davis._--Mr. Draper's
entertaining pen could not be better employed than in such a work as
this, from which, we trust, hundreds and thousands of young persons will
derive both pleasure and profit.

_Common Scenes Improved by the Rev. James Smith, late of Ilford--Christ
Precious--The Temper of Jesus, by Dr. Grosvenor--Gilbert's Last
Birth-Day--Christ the only Foundation. Ward and Co._--All fit
instruments for much usefulness.

_The Condensed Commentary, &c. Ward and Co._--The commencement is
promising. We hope to be able to notice this cheap and valuable work
more at large in its progress.

_Bruce on Sympathy, 2nd Edition._--This respectable book we recommended
several years ago, and we heartily do so again.

_The British and Foreign Temperance Advocate and Herald. For January.
Price Threepence._

_On the Punishment of Death. By John Pell. Hamilton and Co._--This
letter to the Marquis of Northampton, dated from Yardley, Hastings, in
December last, is very powerfully written on Evangelical principles; and
deserves the most profound consideration on the part of our
legislators--and indeed of all our countrymen. The object is to prove
that the punishment of death is unlawful.

_Three Tracts on Public, Secret, and Social Prayer. Jackson and
Walford._--When the reader has heard that these tracts were written by
Mr. Sheppard, of Frome, he will not want any recommendation.

_Educational Magazine, No 1. Simpkin and Marshall._--If this work
proceeds as it has commenced, it will throw a flood of light upon the
darkness of our own beloved country and of others.

_The Scriptural Constitution of Christian Churches. A Discourse
delivered November 13th, 1834, at the Ordination of the Rev. J. Penman,
A.M., to the Pastorship of the Congregational Church, Tunbridge, Kent.
By Thomas James, Woolwich. Westley and Davis._--A very sensible, clear,
and candid discourse on a subject always interesting, and peculiarly so
at the present time. The author, when referring to 1 Tim. iii. 17, "Let
the _elders_ that rule well," &c., remarks: "That the term _elder_
comprehends the office of deacon, is manifest from this:" but we confess
it is not manifest to us. We have great satisfaction, however, in
copying the following sentence in reference to the deacons: "And they
should be sufficient in number to render unnecessary the many expedients
to which some churches have resorted, in the appointment of managers,
stewards, and committees, which are as unscriptural as the high sounding
titles which are given to the multiplied officers of the national
church."

_James's Anxious Inquirer--Morison's Morning Meditations--Anecdotes (The
Young)--Stephen Morell's Family Memorial--Case's Mount Pisgah._--Of
these it is sufficient recommendation to say that they are published or
republished by 'The Religious Tract Society.'

                                  OBITUARY.

                          MR. SAMUEL WARMINGTON.

Mr. Samuel Warmington was the youngest of a numerous family. He had
enjoyed many religious advantages from early childhood, and had grown up
in the society of persons many of whom were distinguished for their
prudence and piety. His early youth was strictly moral, and gave
promising indications of future worth. He had much simplicity of
purpose, with a remarkable freedom from those moral taints which many
youths imbibe as they rise into manhood. He enjoyed no particular
endowments of mind that might serve to distinguish or raise him above
his fellows; but he possessed those more useful characteristics which
attracted the respect and love of the circle by whom he was best known.
Naturally of a retiring disposition, he avoided many worldly dangers and
temptations, and acquired a salutary acquaintance with his own heart in
private. In due time, God, in infinite mercy, though by a very gradual
process, created him anew in Christ Jesus. This change was seen and felt
by himself and others, not so much in the outward conduct, as by the
flow of feeling and affection towards subjects of the highest
importance. He united himself to the church under the pastoral care of
the Rev. Dr. Newman, about three years since; and from that period has
constantly maintained an exemplary Christian deportment, though
circumstances over which he had no control prevented his fulfilling his
duties as a church member as he could have wished.

He was soon subjected to the discipline of his heavenly Father, who
correcteth every son whom he receiveth. A tender attachment he had
formed for a very accomplished and pious young lady was reciprocated and
mutually cherished, till it became interrupted by her illness and death.
The excitement consequent on the commencement and ripening of this
affection, under circumstances so mournful, gave the first development
of incipient disease. His friends observed its effects with concern, but
not with alarm. In the meantime his mind had been acquiring both
fortitude and dignity. The warmest sympathies of his heart had been
drawn forth on behalf of his fading, dying friend; but, at the same
time, he had been brought so near to the realities of the eternal world
as never to lose the impression afterwards. The beneficial effects this
trial had upon his character was evident to all who observed him. He
mingled again amidst the busy scenes of life with feelings of heartfelt
gratitude for the grace and mercy which had been manifested towards his
late friend, and with renewed devotion to the God who had mingled so
large a share of parental love with the affliction he had appointed him
to endure. He likewise mingled in scenes of family affliction with much
sensibility and a matured judgment. He did his part, with other
brothers, in solacing a mother's dying pillow by his prayers and by
other filial attentions.

And thus it was that he became gradually prepared for the dissolution of
the earthly house of his _own_ tabernacle. Symptoms of disease were
renewed and accumulated, so as to awaken apprehension as to their issue.
He retired from the avocations of business with graceful submission to
the divine will, and zealously applied himself to means for the recovery
of health. Testimonials of respect from his late employers, and his
companions, frequently followed him into retirement, either at his
father's house, or at some distant part of the country. The last journey
he undertook was to Dover, where his stay was short and distressing. He
returned home much worse, and with slight alternations of disease,
slowly sunk beneath its influence.

Under the paternal roof he enjoyed those soothing attentions his case
required; and often mentioned, with touching emotion, his gratitude to
God for giving him so kind a father, and such affectionate sisters, to
alleviate his last affliction. One of these sisters, herself the subject
of long affliction, was frequently detained with him from public
worship, and on such seasons of sacred tranquillity, would read and
converse with him. When too weak to bear either, he would lament his
want of energy; but regarding it as a part of his affliction, desired to
submit to it with acquiescence as the will of God. He would say, "I
depend on the quiet, though powerful, teaching of the Holy Spirit; who
will, himself, impress the truth on my mind." At other times he would
say, "Read one of those sublime chapters at the conclusion of the
Revelations, to draw my thoughts towards heaven." He was fond of the
Pilgrim's Progress, and said of it, "In my weak state, it is the only
book I can listen to with ease or profit, besides the Bible." When he
spoke of the providence of God, it was always with evident satisfaction:
he would say, "I am quite helpless, unable to do any thing for my own
maintenance, or for the benefit of others; but I am so perfectly
satisfied to cast all my care on the kindness and wisdom of God, that I
do not desire to have a choice if I might. If my health be restored, I
know he can direct my pursuits; and for the present, all is infinitely
better than I could have arranged." On another occasion, he said to one
of his sisters, "I should like to know Mr Beale's opinion (his medical
attendant) of my disorder: if he thinks it will terminate fatally, I
hope he will tell me: I am not alarmed at the thought of death." And
shortly afterwards, added, "What a mercy it is that I have not _now_ to
seek the Saviour, nor go to him now for the _first_ time: this is a
season when I need the comfort and support of religion." On the evening
of the same day, he enjoyed great composure of mind; and when referring
to his departure, he said, "He trusted, as a family, we should all meet
again: the separation would not be for long." He frequently requested to
hear the 23rd Psalm read, saying, "Though I can repeat it, I like to
hear it." A few days after confinement to his own room, he said to one
of his sisters, "I shall never go down into the parlour again; I feel I
am sinking; I can hardly describe my sensations of weakness." It was
replied, that should it be so, it would be gain to him. He was asked if
he felt any distress in the prospect, as to the actual pain of dying. He
said, "No, my thoughts go beyond that; I endeavour to keep them fixed on
the bright side--the glory that shall follow." On another occasion he
was assisted to walk to the window of his apartment, and, looking out
upon the garden, he said, "Ah! there is the garden I used to enjoy, it
looks very winterly now, and I shall never walk there again; but I am
quite satisfied." When alluding to his departure, he said, "He hoped it
might be like falling asleep. Oh! to fall asleep, and wake in the
likeness of Jesus!" His bodily sufferings were often very severe;
especially as he drew near his end. On one occasion, when suffering
extreme agony, he asked, "If it was proper to pray for an object
seemingly desirable to ourselves!" The answer implied, there was no
restriction; that we might call upon God in the day of trouble, asking
for any mercy in submission to his will. He rejoined, "Oh! yes; _in
submission to the will of God_, I do desire a little relief from pain;
but," he added, "can you remind me of a _scripture_ example, where this
has been done; for my mind seems so weak, I cannot think?" The words of
the apostle Paul were referred to: "For _this thing_ I besought the
Lord," &c. And also the words of Jesus himself: "If it be possible, let
_this cup_ pass from me; nevertheless, not my will, but thine, be done."
He seemed earnestly to adopt this language, and became more composed.
The same evening he requested his father to pray with him; and being
asked what he most desired, he said, "That I may have patience, and bear
this affliction to the glory of God." He appeared to spend much of his
time in mental aspirations after spiritual support, and the presence of
Jesus. His oft-repeated request to his pious attendants was, "Oh! pray
for complete acquiescence, and for the presence of Jesus." On one
occasion, appearing to be greatly depressed, it was said to him, "Though
flesh and heart fail, God will be your strength and portion for ever:"
he replied, "Yes, he will; that is a mercy." After a pause, he said, "I
am anxious to have the presence of Jesus to the last:" and added, "Does
not Bunyan describe Christian as leaving his garments of mortality
behind him, when he passed through the river? How delightful that will
be!" At another time, when his hand had been lanced and dressed, he
said, "I long to lay my poor hand in the dust; I long to be at rest."
After a minute, he added, "There is a rest purchased and ready for me;
and I shall be put in possession in God's own time." He was exceedingly
grateful to those who attended him and administered to his necessities;
telling them, he wished they might have the same support he felt, when
they should be placed in circumstances similar to his. On an occasion of
bodily infirmity, he very feelingly said, "The righteousness of Christ
will soon cover all our shame." He continued in a state of extreme
debility and suffering for many days, waiting his departure in a
condition of child-like dependance on the mercy and faithfulness of his
heavenly Father, reconciled to him, a guilty sinner, through the
atonement of his blessed Saviour. He longed to depart, and be with
Jesus; and would sometimes ask if it was wrong to pray for this
blessing, hoping he might not be impatient or presumptuous.

On his last sabbath on earth, his medical friend, having felt his pulse,
said to him, "Well, Sir, I think you will soon be where there will be no
more pain and suffering." He replied, "Not on account of anything of my
own; it is purchased by the blood of Christ."

Soon after this, through weakness, his articulation became indistinct,
and dissolution appeared hourly approaching. He lingered, however, till
the following Thursday morning, under the influence of much bodily
anguish, but having his mind calm--often apparently quite happy--as he
passed along the dark valley. It seemed as though a beam of heaven's
glory illuminated his path, to assure his soul of her coming bliss. He
had bid adieu to his affectionate relatives once before, deeming himself
in the last struggle; but again, on the last morning, the mourning
family were assembled around his bed, witnesses of his bodily distress;
and to receive, more by expressive looks than by words, his final adieu.
He faintly said, "Pray for me; pray for the presence of Jesus."
Afterwards, with more distinctness than he had spoken for several days,
he added; "Oh, blessed Jesus! _once more_, I implore thy love." One of
his sisters remarked, "You will soon _rest_ in his love," quoting an
appropriate promise; to which he rejoined, expressively, "That is no
mere speculation." He said no more, but apparently listened to that
verse, commencing--

"Jesus, I love thy charming name," and in a few minutes closed his eyes
on all terrestrial scenes. He died on the 18th of December, 1834, at his
father's house, at Plaistow, Essex, aged twenty-seven years.

                          RELIGIOUS INTELLIGENCE.

                                 FOREIGN.

                                 CANADA.

                _To the Editor of the Baptist Magazine._

DEAR SIR,

I send you the two following letters, as they tend to throw some light
on the religious state of Canada. The details of the first are chiefly
statistical; and the extremely interesting communications in the other
are illustrative of the important facts alluded to in the previous one.
Your insertion of these in the Magazine as soon as possible, will much
oblige yours sincerely,                                    DOMESTICUS.

_Hamsterley, Feb. 9th, 1835._

                                           _Montreal, 6th Nov. 1834._

MY DEAR BROTHER,

The receipt of yours gave me great pleasure. I was happy to learn that
you were so deeply interested in Canada. It does appear to me the duty
of our denomination to do something for it; and I have no doubt that, if
it were properly advocated, something would be done. I am deeply
convinced that to do good in this world, it is necessary to keep one
object chiefly in view. Now, my brother, suppose you keep Canada before
you, and introduce it frequently to the notice of our brethren on your
side of the water, much good might be done. I have written several
letters, this fall, to different individuals, soliciting their
attention, and have now sat down to answer some of your queries. My
remarks particularly apply to Lower Canada.

1. By the census in 1831, the population of Lower Canada was 511,000; of
these, more than 100,000, were Catholics. There are, at present, two
Catholic bishops in the province: the bishop of Quebec, who resides at
Quebec; and the bishop of Telemesse, who resides at Montreal. The number
of Catholic clergymen is about 150. The influence of these is very
great, and I hesitate not to say, very pernicious, both in a temporal
and spiritual point of view. Nothing has yet been done to evangelize
this people. Here and there, indeed, I have met with a person brought to
know the Lord, through reading the Scriptures. Be it observed, however,
that few of them can read, and those that can are chiefly females. I am,
happy, however, to state, that a missionary, Mr. Olivier, from the
Canton de Vaud, has arrived, I hope good will result from his labours.

2. The Episcopalians are, I suppose, the most numerous Protestant body
at present in the Lower province. The two Canadas compose one diocese,
under the ecclesiastical jurisdiction of the Hon. and Right Rev. Charles
Stewart, D. D., Lord Bishop of Quebec. The number of Episcopal clergy in
the province is twenty-eight. With a few happy exceptions, I fear vital
godliness is not a prevailing article in this body.

3. Presbyterians, of the church of Scotland, by the census of 1831, were
about 15,000. The number of ministers twelve: of these, six are in the
cities of Quebec and Montreal. According to the report of this year,
1834, they have increased to forty churches, and forty ministers. These
are also said to be formed into five presbyteries. This, however,
relates to both provinces. In regard to what may be termed the
Dissenting Presbyterians, there are seven or eight churches, and five
ministers in this province; and in the Upper, there is a synod of the
secession: but the number of presbyteries in connexion with it, and the
number of churches and ministers in connexion with each of these, I have
not as yet been able to ascertain.

4. In respect to the Congregationalists, they have seven or eight
churches, and four ministers. I do not know precisely what they have in
the Upper province; perhaps four or five more.

5. The Methodists, in both provinces have 14,000 in society, and sixty
preachers. They also print a paper, called "The Christian Guardian."[A]

[Footnote A: This, I was told lately by Dr. Matheson, of Durham, is a
most efficient instrument of usefulness in America. Our people should
try to get one up.]

In fine, here, as to Protestants in general, in the Lower province, the
greater part are not gathered into regularly organized congregations, no
inconsiderable portion of them being scattered in the Catholic
settlements. To sum up, there are in the province about sixty ministers
to 100,000 people. You could easier, however, supply 500,000 in England
than 100,000 here, owing to bad roads, and the scattered state of the
people. I am sorry to add, that I fear only twenty out of the sixty are
efficient men.

I now come to our own denomination. There is, however, much difficulty
in collecting definite information concerning it. Seldom able to leave
my own church, personal observation is defective, and most of the
information I have is through report. I begin with what are called the
Eastern Townships. This is a district of country lying on the south of
the St. Lawrence, and bordering on the States. It is from 60 to 100
miles east of Montreal; 30 of which are occupied in passing what is
called the French Country. There are in it between 40 and 50,000
inhabitants. The land is good, but the people in general are poor. Most
of these have emigrated from the States, where the means of grace were
enjoyed by them. They are still disposed to have the gospel preached. I
am credibly informed that there are among them twenty or thirty little
Baptist churches. They would be styled General Baptists in England; here
they are denominated Free-will Baptists. They are ill supplied with
wholesome teaching. They are also rather wild in their meetings, being
more disposed to consult their own feelings than the word of God. Many
of them, however, are decidedly good people. Were our General Baptist
friends in England to send out a missionary or two into this district,
they would confer, under God, a lasting benefit on this people. I wish
very much the General Baptists at home would take the matter into deep
and serious consideration. It presents a fine field, for labour. But, in
addition to these, there are, perhaps, from fifteen to twenty churches
of our own denomination. These are miserably supplied with preachers, as
not above three or four of the churches have regular pastors; the others
have only occasional supplies. An itinerant here is much needed, would
be of great service, and could be maintained at small expense. Oh, my
brother, if you can, by any means, get a good, humble, prudent man, send
him into that field. I wish our denomination would take the subject into
immediate consideration. I have visited some of these churches, and the
people seemed exceedingly glad. Could an itinerant be supported for a
year or two, he would then, it is likely, not need further support.
There are some young persons of good natural abilities who, with a
little training, would be of immense service. I have met with such young
men, and longed to be able to point out a seminary to them, whither they
might have gone for a season.[B] I purpose, God willing, two months
hence, to spend a week or two in this district, and shall transmit the
result to you. Itinerants are much wanted in this country, on account of
the scattered population, bad roads, &c. I know one township in which
there had not been preaching for seven years: a missionary paid them a
visit, and the whole township turned out to hear. He visited them a year
afterwards; but during the interval they had not heard a sermon. The
main efforts have been made by a very pious and zealous young man of the
name of Hayt, who has been very active in establishing Sunday-schools,
and supplying families with copies of the Scriptures. Without
missionaries, however, these schools will most assuredly languish and
die.

[Footnote B: Who, on the perusal of this, does not feel a desire to
assist these young men to a seminary? And who that knows our brother
Gilmore, but will be led to conclude that he is the man who is most
likely to become their tutor? I intend immediately to write to him to
inquire how much it would require there to educate six young men; and
shall then, if spared, appeal to the public in their behalf.]

We shall now turn westward: and, proceeding up the Ottawa, on its
northern banks, about forty-five miles from Montreal, there is a Baptist
church of nearly thirty members: they speak Gallic, yet understand
English; and have a high character as it regards moral conduct. They are
without the regular ministrations of a pastor, but meet for mutual
edification: they are, however, anxious to have regular preaching. About
thirty miles from them, there is another Highland settlement. About two
years ago, a Mr. Fraser, a Baptist minister, paid them a visit. It was
the first sermon preached there, as supposed, from the foundation of
the world. The people themselves had not heard a sermon for the five
years they had been settled there. About seventy-five miles from
Montreal, in the same direction, is another Baptist church, of about
forty members: they have a good chapel, an excellent pastor, and, at
this very moment, God is visiting them with a most refreshing shower;
many are awakened to concern, and numbers have found peace, and are
rejoicing in God our Saviour. I have just been sent for to come and
help, and set off to-morrow morning. Again, twenty-five miles onward, in
the same direction, is a Baptist church of thirty members: they have a
pastor. We have sent a missionary about twenty miles farther; he left my
house yesterday morning: there are a few Baptist families where he has
gone, but no church has been organized; they have requested him to
labour among them. About forty miles farther, there is another little
Baptist church, and after this, in that direction, they become rather
plentiful; but they are then in the Upper province, and my information
respecting them is but scanty. A Baptist minister, in the Newcastle
district, writes me as follows, in consequence of some queries I had put
to him: "In the Upper province there are four Baptist associations,
about sixty churches, and forty ordained ministers. I am sorry to say we
labour under great disadvantages. Our preachers are generally unlearned
men, and destitute of useful books. There are many of them under the
necessity of attending to secular employments to support themselves and
families: this arises from our friends not feeling an inclination to
fulfil the duty taught by Paul, 'Let him that is taught in the word
communicate to him that teacheth in all good things.' I hope, however,
that things will not long continue in this sad state. We have recently
been endeavouring to form a convention, and appoint a minister in each
of the associations to visit the churches, for the purpose of raising
subscriptions to support itinerant preachers, and establish a printing
press: how far the attempt will be attended with success is as yet
uncertain." In addition to the statements of this gentleman, I may
mention, that they had also a seminary in view: this, as yet, has not
been carried into effect. As to academies, they are much wanted there,
and might be established at a very small expense on the self-supporting
principle. It is a little remarkable, that at the time you were writing
your letter for the Magazine, three of us, brother ministers, were
engaged in prayer and consultation on the very subject of academies on
the labour system. We have written to several influential gentlemen on
the subject, and purpose giving it a more serious investigation, and
will remit the result to you and others. One of our brethren was anxious
to proceed to England to lay the matter before the British public; but I
thought it would be better to say something about it first through the
Magazines. Urge it then, my dear brother, on the attention of the
public; do not let it sleep. I am glad to find, from a letter in the
September number of your Magazine, one hails yours of the preceding
month. As a church, at Montreal, we have been much favoured of God
during the present year: not less than forty have been added to the
number. Mrs. G. joins in love to you and yours, hoping to hear from you
soon.

                                   I remain yours in Christ,
                                                             JOHN GILMORE.

*.* _We are compelled to defer the second letter to our next number._

               THE DESPISER OF BAPTISM BAPTIZED.

The following is an extract of a letter from the Rev. N. Paul, of
Wilberforce Settlement, Upper Canada, to a friend in England:--

"MY DEAR SIR,

"Amongst all the numerous tracts and publications that have been printed
and circulated on the subject of Baptism, I think there is no one that
is more calculated to lead the honest inquirer after truth to a correct
and scriptural decision upon that subject, than Mr. Pengilly's
'Scripture Guide to Baptism.' It has been universally approved and
circulated by the Baptist churches in the United States of America, and
I believe it has been the means of doing much good. A particular
instance of this occurred under my own immediate observation, whilst
pastor of a Baptist church in the city of Albany, state of New York.

"A young lady, who was a member of an Independent church, but who
occasionally attended upon my ministry, was present with us one Sabbath
morning when I administered the ordinance in question. I endeavoured in
my address to adduce reasons for differing from my Pædobaptist brethren
upon this subject, and to show that believers in Christ were the only
proper subjects, and immersion the only scripture mode of baptism. The
young lady, who had taken her station close beside the baptistry,
instead of being convinced by my arguments, was excited to a high degree
of irritation, and allowed her temper so far to prevail over her better
feelings as, in retiring, to express her contempt of our practice in a
very unbecoming and offensive manner.

"Next day she called upon me in the same temper as when she left the
chapel, and required to know, why I aimed to wound the feelings of those
spectators who differed from myself upon the ordinance of baptism? I
replied that I did not intend to wound the feelings of any one; I only
aimed at the defence of the truth. After further conversation, I
requested her candid perusal of the pamphlet above mentioned, with a
copy of which I furnished her. She readily promised to comply with my
request, and we parted. The result was, the ensuing month I again
baptized twelve persons, _and this young lady was one of that number_!

"Yes, Sir; by the blessing of God, accompanying the perusal of that
pamphlet, she clearly saw the path that Jesus had opened before his
disciples--the path in which the apostles and primitive Christians
followed their Lord--the path in which she promptly resolved to walk,
without reluctance, fear, or shame. 'I do not,' said she, 'leave my
former connexion because they are not Christians, for as such I esteem
and love them; but the pattern and authority of Christ is more to me
than all the world. It is HIS to lead and command, and it is MINE to
follow and obey.' Truth, indeed, is mighty, and will prevail.

"May all the faithful defenders of the truth as it is in Jesus, be thus
abundantly owned and blessed of God, in every work of faith and labour
of love; and to His name be all the glory!"

                               DOMESTIC.

                       BAPTIST BUILDING FUND.

At a special meeting of the Board of Baptist Ministers, held at Fen
Court, Feb. 17th, to take into consideration a communication from the
Committee of the above Institution,

The Rev. W. H. MURCH in the chair,

It was resolved:

That the members who compose this Board, feeling the evils that attend
the system of making personal application for liquidating the debts on
country chapels, and the superior efficiency of the plan adopted in the
Building Fund, resolve to sign no more cases, but to recommend them all
in future to that Society.

That, in compliance with the request of the Committee of the London
Baptist Building Fund, the members of this Board do meet them at their
Rooms, No. 5, Paternoster Row, on Friday evening, the 6th of March, at
six o'clock precisely, to devise measures for increasing the efficiency
of their fund, and rendering it still more extensively beneficial to the
denomination.

                                               J. B. SHENSTON, SECRETARY.

                         DEPUTATION TO AMERICA.

On Thursday evening Feb. 19th, a very numerous and interesting meeting
was held in New Park-street chapel, Southwark, for special prayer,
preparatory to the departure of our brethren, the Rev. Dr. Cox and the
Rev. J. Hoby, to represent the British Baptists in the Triennial
Convention, at Richmond, Virginia, on the 27th of April next. The Rev.
C. Room presided. Addresses were delivered by the Rev. E. Steane, _On
the advantages arising from such a Deputation_; the Rev. C. Stovel, _On
the spirit which should distinguish the present undertaking_; and the
Rev. Dr. Cox, _On the manner in which the Deputation proposed to
discharge their duties_. Prayers were offered by the Rev. Messrs. Dyer,
Giles, Thomas, and Carey; and the hymns read by the Rev. Messrs. Davis,
Overbury, Shenston, Rothery, Room, and Belcher. Our brethren will sail
in the "Hibernia," from Liverpool, on the first of March.

                             BAPTIST UNION.

We are requested by the Secretaries of the Baptist Union, to entreat our
brethren in the country to forward, _during the present month_, their
circular letters, and whatever other documents may assist in the
preparation of the next Report, addresed to the Secretaries, at the
Missionary rooms, 6, Fen-court, Fenchurch-street.

                                NOTICE.

The Rev. Christopher Wollacott, late of Westminster, has accepted the
invitation of the church in Little Wild-street, to become their pastor.

                            RECENT DEATHS.

                          REV. DR. MORRISON.

  Extract from a letter written by his son to the Secretary of the
  London Missionary Society.

                                           _Canton, August 17th, 1834._

"MY DEAR SIR,--How shall I tell you that my beloved father--that the
father of the Chinese Mission--Dr. Morrison, is no more! Scarce can the
announcement come to you more suddenly than the event did to me. My dear
father had, indeed, been long unwell, and was greatly debilitated by
disease; but we had not, within an hour of his peaceful end, much
apprehension that he was likely to be so soon taken away from us. The
pallid cheek and glazed eye, quickly succeeded by failure of speech,
were the first intimations to us that he had heard his Saviour say,
'This night shalt thou be with me in paradise.' At about ten at night,
on the 1st of the present month,[A] while yet in the hands of the
physicians, who in vain endeavoured to restore warmth and pulsation, he
gently breathed out his spirit, without a struggle or a groan. And oh!
the recollection of the many preceding days, spent by him in pain and
extreme weakness, compels me to rejoice, even amidst my utmost grief,
that he has been released from sin and sorrow, has rested from his
labours, and shall henceforth be for ever with the Lord. In a letter,
written not long before his death, he spoke of his apprehension that his
work was finished, expressing his gratitude to God for what he had been
permitted to accomplish for the Redeemer's cause; adding, that he knew
but of two surviving missionary seniors, Drs. Carey and Marshman. I have
this morning learned, with great sorrow, that about the time he wrote
that letter, the venerable Carey also was called home.

[Footnote A: _The First of August, 1834_, that memorable day in the
annals of our country, when the sun neither set nor rose upon A SLAVE
throughout all her vast dominions.]

                      JOHN BROADLEY WILSON, ESQ.
                         (_From the Patriot._)

Died, on Monday evening, the 16th Feb., at his house on Clapham Common,
aged 70, John Broadley Wilson, Esq. well known and universally esteemed
as an eminently devout Christian, and most liberal supporter of the
cause of the Christian religion in every section of the church. His
illness was of very short duration; an attack of paralysis on Saturday,
the 14th, the effects of which no medical skill was permitted to remove,
being the appointed messenger to convey him into the presence of the
Saviour he ardently loved, and in whose service it was his supreme
delight to spend and be spent. Mr. Wilson was connected, more or less,
with a great number of religious and charitable institutions; to the
Religious Tract Society, and the Baptist Missionary Society, he stood in
the relation of Treasurer, and each of these valuable Societies will
have to mourn, not merely the loss of his munificent donations, but also
of his judicious counsels and holy example. We trust some authentic
account of this eminent philanthropist will be prepared, to edify the
world which has sustained so great a loss by his removal; but we could
not forbear inserting this hasty tribute of immediate respect to the
memory of a man, whom to know was to love, venerate, and admire.

                             REV. JOHN MASON.

At Exeter, on January 20th, after a protracted and painful illness of
twelve months' duration, the Rev. John Mason, for 17 years the beloved
and eminently devoted and useful pastor of the Baptist church in
Bartholomew-yard, in that city. His removal is felt throughout Exeter as
a public calamity. He died at the age of 45. We hope to be able to
furnish our readers with a memoir of this excellent servant of Christ.

                             MRS. ANN CARROLL.

Died on Thursday, Jan. 29th, in the 79th year of her age, at her
residence, Baalzephon-street, Long-lane, Bermondsey, Mrs. Ann Carroll,
after a protracted illness in which her exemplary piety and sterling
faith proved the efficacy of those doctrines of which, during a long
life, she had been the consistent and humble believer. Her remains were
interred in the family vault of St. John's, Southwark: and it may,
indeed, with truth be said, that in her the poor have lost a humane and
benevolent friend; the Baptist denomination, a consistent member; and
the various Christian charities of the metropolis, a worthy and generous
benefactor.

                             NEW PUBLICATIONS.

                             _Just Published._

Mr. Bagster has now ready for delivery the QUARTO EDITION of the
TREASURY BIBLE, which is elegantly printed on a fine writing paper of a
new manufacture, being prepared with lines in the fabric of the paper
for manuscript notes and remarks.

The Pocket edition was published in January.

                        _Preparing for Publication._

In a few days, Baptismal Immersion defended by Christians and Churches
of all Denominations. In a letter to a Pædobaptist. Second Edition. By
W. NEWMAN, D.D. Wightman, Paternoster-row. Price Threepence.

                              IRISH CHRONICLE.

                                MARCH, 1835.

The Committee would not be insensible to the many instances in which
kind attention has been paid to their appeals under the pecuniary burden
still resting upon the Society. Certainly, were it not for such
benevolent assistance, the difficulties and discouragements connected
with carrying on its operations, would be greatly increased. Yet the
arrear of debt, amounting to nearly, or quite, a _thousand pounds_,
cannot fail to excite a considerable measure of solicitude in the minds
of those who are principally concerned in the management of its affairs;
but it is recollected that the silver and the gold are the Lord's; and
in the history of this Society, many indeed have been the opportunities
afforded for gratefully acknowledging the remarkably seasonable relief
which He has been pleased to send, and in this time of exigence, it is
hoped He will again appear. The Rev. J. Allen returned to Ballina, after
collecting for the Chapel, the latter end of January. He wishes to
acknowledge the kindness he experienced during his tour, and hopes to
present, next month, an account of the contributions he has received.

                      _To the Rev._ JAS. ALLEN.

I have been employed during the last quarter in this neighbourhood
according to the ability that God hath given, in making known to my
fellow-sinners the unsearchable riches of Christ, the ignorance of which
is the cause of all the wickedness, delusion, and error, in this or any
other country.

_Oct. 5._--Visited a family in Brook Street, where I read the
twenty-first chapter of Job, and several other passages of Scripture, I
made some remarks as I read, the people frequently lifting up their eyes
when the name of Jesus was mentioned. Those people have a form of
religion, but they are destitute of the power.

12.--Visited an old woman in Bohunssup who is convinced of her sinful
state by nature, and pointed out the Saviour to her as plainly as I
could; I told her I feared she would prefer a priest to the Saviour in
her last hours, and if so, she might as well deny him altogether, and in
all his offices, as he alone is able to save from sin; and those who
believe on him shall not come into condemnation. She declared she had no
hope, no desire, to look to anything a priest could do for her. I prayed
with this poor woman.

19.--Visited a family this afternoon, named Whalin, where I read several
portions of God's word, and endeavoured to explain as I read. I prayed
with them also.

26.--I had a conversation with an old Roman Catholic lady on the folly
of those people who, she said, exposed their children to the fearful
doom, should they die unbaptized, of being shut out from the light of
heaven. I asked her if she did not read the New Testament. She said she
did. I asked her where she found any thing there that would lead her to
suppose or believe that those unbaptized children were thus exposed. I
said: I find no command to sprinkle infants; but the contrary, seeing no
persons were admitted to that ordinance but those who were able to make
a profession of faith, and this no infant could do; nor do we read of
any but adults being received into the church. I showed her, from the
New Testament, the practice of the Apostles, and our Lord's commission
to his Apostles. Then, why do Protestants baptize their infants? said
she. Because, said I, instead of abiding by what is written they have
thought proper to adopt the customs of those who teach the commandments
of men for those of God. You mean to say, said she, that the Church of
Rome do so? Certainly, I replied. Then she said she believed in the
Saviour alone, and through faith in him she hoped to be forgiven. You
are a Protestant then, said I. No; I detest your Calvinistic doctrines,
and I know no name sufficiently odious to brand them with. You may call
me any name you please, said I. She pledged her honour that she always
thought me an honest man and a good Christian. I told her I was glad to
hear her give another proof of her Protestant principles; seeing she was
more charitable than to believe all Protestants must be damned. She
said, no Catholics held such an opinion. I told her what the Council of
Trent said on that subject. She would not believe what I told her. She
said she did not believe that she received the body and blood
spiritually in the Eucharist. I said she believed more. No, said she.

I must not lengthen this subject, as the whole of our argument would
fill my sheet; nor would I have gone so far, were it not to show how
little Roman Catholics know what they believe. After running over most
of the absurdities of her religion, some things she denied, others she
never heard of before. This woman got a good education, if any can be so
while the Scriptures are left out. She is one of the strictest in this
town for the last fifty years.

_Nov. 2._--Visited a family in Garden Street, named Timlin, where I read
several portions of Scripture; but they would not hear of my praying
with them; such is their fear of being spoken of.

9.--I had several conversations with people this day, one with an old
man, named Dowd, for whom I read many portions which I thought suited to
his case, an old man on the verge of eternity, who never thought on
those things.

16.--Visited poor old F., with whom I read, conversed, and prayed. He is
near his rest. He thanks God for having afflicted him; for before he was
afflicted he went astray. I had a good opportunity to show some Roman
Catholics, who were in the house, what the believer rests his hopes upon
in the hour of trial. They listened with attention.

23.--Visited a family in Ardnaree, named Gardner, where I read a chapter
and prayed with the family: and I always make some remarks as I read,
and propose questions, in order to arrest their attention.

30.--Visited the Staff, where I found some children reading the
Scriptures; I read with, and turned this little company into a class, by
questioning them on what we read. I prayed with them, and promised to
visit them again.

_Dec. 14._--Visited a family in Hill Street, named McNautly, where I
attempted to read, but was interrupted by a woman who said she did not
want any thing out of Protestant books. I reasoned with her for some