IRISH CHRONICLE. JUNE, 1835.

MISSIONARY HERALD. CXCVIII. JUNE, 1835.

THE
BAPTIST MAGAZINE.

JUNE, 1835.

Mr. Isaac Wyke, surgeon, late of Abergavenny, was born at Leominster, July 25th, 1770. His parents were pious members of the Baptist Church in that town, then under the pastoral care of the late Rev. Joshua Thomas. They, therefore, led him in early life to attend on the ministry of their worthy pastor, and trained him up in the nurture and admonition of the Lord. Thus privileged, the importance of religion was often pressed on his attention, and its excellence presented to his view; and he was thereby preserved from many of the snares, the follies, and the sins into which young persons, less favourably circumstanced, are often hurried.

It was not, however, till his sixteenth year, that he appeared to be truly renewed by the grace of God. Then he manifestly became a new creature in Christ Jesus. With his whole heart he now devoted himself to the Lord, was baptized by Mr. Thomas, and received into the church. His subsequent disposition and conduct fully confirmed the sincerity of his profession, adorned the doctrine of God our Saviour, and greatly endeared him to his pastor and fellow-members. The lively zeal he manifested in the prosperity of the church, his increasing spirituality, and his active diligence in promoting its interests, soon induced his brethren to choose him to the office of deacon, in connexion with his pious father, who had been previously called by the church to that important office. Instead, however, of being unduly elevated with the honour of the post assigned him, his mind was solemnly impressed with a sense of its responsibility. With deep humility, therefore, faithfulness, and zeal, he applied himself to the discharge of its duties, to the full satisfaction of his brethren, and the manifest promotion of the peace and prosperity of the church, throughout the several years of his subsequent residence in Leominster.

In February, 1803, as directed by Divine Providence, he removed with his family to Abergavenny, where he spent the remainder of his life. Here a new sphere was presented to engage his active zeal. Many were his efforts to do good, nor were those efforts vain. In April, 1807, he and Mrs. W. (his now surviving widow), with three other persons, were formed into the first English Baptist Church, in Abergavenny; the Rev. M. Thomas, who had recently resigned his charge at Ryeford, being pastor, and Mr. Wyke, deacon—a feeble, but devoted band. His active zeal, pecuniary contributions, and strenuous efforts were put under cheerful requisition to foster this infant cause; and, through the blessing of heaven, sinners were successively converted, and the church was edified and increased. Mr. Wyke continued an honourable member and deacon of this church about twenty years.

In 1827, however, he and Mrs. Wyke, with several other members, withdrew from it; when they met for worship in a meeting-house which was kindly lent them in another part of the town. Soon afterwards, circumstances transpired that induced them to withdraw from this place also; and to commence, in Lion Street, the bold undertaking of erecting a new house for the worship of God. Mr. W. took the whole responsibility on himself; and in July, 1828, a neat, substantial, and commodious meeting-house, with suitable vestry and burial-ground, was completed. The Rev. Dr. Steadman, of Bradford, who had been intimately acquainted with Mr. Wyke from his earliest days, and the Rev. J. Edwards, now of Nottingham, a native of Abergavenny, preached at the opening; and on the following Lord's-day, a church of seventeen persons was organised, Mr. W. set apart to the office of deacon, and the Lord's Supper administered by Dr. Steadman. The property was invested in trust for the public; a mortgage of £200 only being left on it; and with the exception of this sum, the whole expense incurred was generously liquidated by Mr. Wyke. Long as our worthy friend retained any capability of effort, he laid himself out to promote this interest; and both the material building, and the spiritual house, here cemented in Christian love, present a striking monument of his liberality, and strenuous exertions to promote the cause of his God and Saviour.

His religion was evidently the effect of genuine principle; of principle the most salutary in its influence on his own mind, and therefore practically exemplified in all the lovely graces that beautify and adorn the Christian character. His religious sentiments were truly evangelical. Guided by heaven's bright lamp of inspired truth, he steered with the utmost caution the middle course, between the high daring of Antinomian presumption on the one hand, and the delusive quicksands of Arminian legality on the other. Christ to him was the Alpha and Omega. The doctrines of grace he contemplated, not with a mere speculative faith, or as so many propositions to constrain the cold assent of his understanding; but as the wonderful disclosure of the unutterable grace of God, giving life as well as light to the soul. The cross of Christ was his ever favourite theme; and when listening to discourses that strikingly portrayed the contrast of the moral wretchedness of man, and the unparalleled love of God his Saviour, the most intense interest was plainly pictured on his countenance; the delight that pervaded his bosom constrained him to look around on his fellow-worshippers with beaming eyes, that seemed to say to them, "See how he loved us!" while his whole soul was manifestly absorbed in wonder, love, and praise.

Actuated by such views and feelings, as well as by a warm desire to do good, he preached occasionally for many years; principally in destitute villages, where, but for his disinterested efforts, there would have been no vision to direct perishing sinners to the Saviour; but often also, with disinterested kindness for his own and other stated pastors, whenever his services were called for. The reputation of his character and the loveliness of his example, as well as his mental treasure of human and divine knowledge, secured him the most candid attention, and gave an interesting and edifying charm to his discourses. While he pointed to heaven, he also himself led the way.

His profession of religion, extended as it was, to nearly half a century, was remarkable for its uniform consistency and unfailing constancy. As the disciple of Jesus, he was spiritual, humble, and zealous. In his official capacity in the church, he was watchful, diligent, and active; condescending, affectionate, and kind to the poorest of the flock; loving to all his brethren, and much beloved by them. In all the relations of life he sustained, whether as a husband, parent, friend, or neighbour, the excellencies of his religion were developed with more than common lustre; and secured to him a well-deserved reputation, a most profound respect. That he had his imperfections we readily admit; and if, as astronomers inform us, there are dark spots even on the sun in the heavens, no wonder that feeble creatures, dwelling in dust, should present some shades of infirmity. But yet as the sun of nature, in spite of his spots, pours a constant flood of refulgent light upon surrounding worlds, so our esteemed friend, notwithstanding some manifest imperfections, presented to all who encircled him the light of an eminent example of religion, in the unyielding integrity of its principles, and in all the amiable loveliness of its practice. Through the grace of God which was bestowed upon him, his path was truly as the shining light, which shineth more and more to the perfect day.

Here, however, he had no continuing city, and at length the time of his departure hence drew near. A paralytic stroke, in 1824, had admonished him of his approaching change. Though from that seizure he was soon, in part, mercifully recovered, and was still in a good degree active and useful; yet his mental powers then received a shock, in consequence of which they gradually became still more and more impaired; so that for the three or four last years of his life, his intellect resembled a magnificent structure, fallen and in ruins. As long, however, as any capability remained, he continued to attend the house of God with the liveliest interest; and for a long time was conveyed to it, when much enfeebled, in a Bath chair. He had the happiness of seeing the last of his children received into the church, on profession of repentance towards God, and faith in our Lord Jesus Christ. The last time he ever attended on the public means of grace, was with much difficulty, in October, 1833, when his youngest son was baptized; and it was to him a most sacred season of unspeakable delight and joy. From this time he continued in a very feeble state, both of mind and body, though without much suffering; till Monday, 28th July last, when he was assailed with the illness, that quickly manifested itself to be the harbinger of death. The conflict, however, was short, for on the following Sabbath evening, Aug. 3rd, 1834, he was released, and his emancipated spirit took its soaring flight to his long desired and eternal rest. "Precious in the sight of the Lord is the death of his saints." His remains were interred on the following Thursday, by the Rev. John Campbell, pastor of the church in Lion Street, who delivered an interesting, appropriate, and solemn address on the occasion. On the following Lord's-day, Aug. 10th, Mr. Williams of Ryeford preached his funeral discourse, from Isaiah lvii. 1, 2.

May all who read this memoir be followers of our deceased brother, as he was of Christ!

W. W. R.

THE CHRISTIAN ARMOUR.

THE GIRDLE.

To the Editor of the Baptist Magazine.

Amongst other predictions of the Messiah's character and fitness for the offices which he had undertaken, we read, Isa. xi. 5, that "righteousness should be the girdle of his loins, and faithfulness the girdle of his reins:" and the apostle reminds us that, if we would profit by the example of the Captain of our salvation, and the armour which he hath provided for us, we must have our loins girt about with truth. The girdle was used chiefly to strengthen the loins, but was also of great service in uniting the different parts of the armour compactly together. If a body be loaded with armour hanging loosely, many wounds may be inflicted, unless they are fastened together by the belt or girdle: so the Christian's graces may prove insufficient to preserve or fortify him, unless compacted by the girdle of sincerity.

As the apostle had directed the posture in which the Christian should maintain the fight, so he exhorts them to gird the loins, as the seat of bodily strength, which we are to understand spiritually, as "the loins of the mind," (1 Peter i. 13,) to be girt about with truth.

Truth may be considered as opposed to error, or to insincerity; and as characterizing man's creed, or his conduct. There is truth in doctrine, and truth in duty; truth in principle, and truth in practice; and the Christian soldier is supposed to possess all these. We regard it here as synonymous with sincerity, and corresponding with the exhortation of Joshua to the chosen tribes: "Serve the Lord in sincerity and truth;" and of the apostle to the Corinthians: "Keep the feast with the unleavened bread of sincerity and truth." In like manner we are to enter on the conflict with our spiritual adversaries with the utmost integrity, otherwise the greatest advantages will prove utterly unavailable. Christian sincerity is too generally considered as nothing more than good intention, which may exist with great error in doctrine, and evil in practice; and has been found in the superstitious bigot, and the blood thirsty persecutor.

But the sincerity required in a good soldier of Jesus Christ, implies an honest endeavour to understand the will of God; a prompt obedience to the word of command; and an entire devotion to the cause of truth and righteousness.

Sincerity may consist with very defective views of divine truth; but it will not consist with allowed deviations from truth or duty. The wisdom that is from above is "without partiality and without hypocrisy." It is allowed, that Paul, before his conversion, "verily thought that he ought to do many things against the name of Jesus;" but it does not appear that he took pains to examine the claims of Christianity as he might have done; and, but for the abounding mercy of God through Christ, his ignorance and unbelief would have formed no cloak for his sin. It could not be for want of opportunity that he did not attend the ministry of Christ himself. Why did he not first search the Scriptures as the Bereans did, to see whether things were as the apostles affirmed them to be? Nathanael of Galilee was the subject of a popular prejudice when he said, with an air of indifference and distrust, "Can any good thing come out of Nazareth?" Yet he went to examine for himself; and when he saw, he believed with the heart, and confessed with the mouth, and obtained that honourable testimony that he was "an Israelite indeed, in whom there was no guile."

Nor is it less essential to sincerity that the soldier yield a prompt obedience to the word of command. No intelligence, nor skill in armour, will make up for the want of integrity manifested by the disobedient. Who does not see the insincerity of those Jews who, it is said, believed in Christ, but were afraid to confess Him? Or of that amiable youth who turned back from following Him, rather than part with his possessions? Or of him who would follow Christ, but must wait for the death of his father? Or those to whom He said, with a degree of severity not usual with the Saviour, "Why call ye me Lord, Lord, and do not the things that I say?" but added, "Then are ye my disciples indeed, when ye do whatsoever I command you."

The sincerity of Paul, when converted, was evident to all, and remains as a model for every honest-hearted inquirer. Observe, how inquisitive! "Lord, what wilt thou have me to do?" What resolution to obey! "Immediately I conferred not with flesh and blood." And what perseverance! "What mean ye, to weep and break my heart? I am ready, not only to be bound, but to die at Jerusalem, for the name of the Lord Jesus." This decision of character cleared his course, and brought other disciples to a better mind; for it is added, "When he would not be persuaded, they ceased, saying, The will of the Lord be done!"

In the same interesting character we have exemplified that entire devotion of heart and life which demonstrated the sincerity of his profession, the purity of his motives, and the strength of his attachment to the Author and Finisher of his faith.

On no occasion did he discover the feebleness usually attendant upon a divided heart, or the selfish pride which, under the garb of zeal for God, so often seeks its own glory:—not like Jehu, who, it is admitted, exterminated the family of Ahab at the command of God, yet was actuated by a spirit of vain-glory; and as what he did was not to please God, so the ambitious cruelty from which he acted was avenged on his posterity:—not as the Jews, who, in keeping religious fasts and feasts, did it to themselves and not to God. The apostles could say, "Whether we live, we live to the Lord; and whether we die, we die to the Lord." So that the one universal rule of action which gave simplicity to their aim and unity to their efforts, was, "Whether we eat, or drink, or whatever we do, we should do all to the glory of God."

From the important nature of this branch of armour, we may infer its extensive usefulness.

To compact together the various graces of the Spirit; and to strengthen the soul under great and long-continued conflicts. Thus the Lord strengthened David, and prepared him for conflict, Ps. xviii. 39: "Thou hast girded me with strength to the battle." Alluding to this, he expected preservation in the evil day, Ps. xxv. 21: "Let integrity and uprightness preserve me." In prophesying of the Messiah, he employs a similar expression, Ps. cxiii. 1: "The Lord is clothed with strength, wherewith He hath girded himself."

The worth of this may be learned by the want of it. How many "faint in the day of adversity," showing that "their strength is small!" For want of this, Peter and Luke were carried away with dissimulation; and were recovered by means of a painful exposure, and public rebuke.

Through insincerity the children of Judah carrying bows turned back in the day of battle; and Demas forsook the apostles, and returned to the bosom of the world. Unhappy man! For a time he appeared to give up earth for the hope of heaven, then turned from the holy commandment for the sake of the world; and, for aught that appears, was finally cast away!

Contrast with these, others, fighting under the same banners, and who contended against similar foes, but were by nature equally insufficient of themselves; yet these were sincere, girded with truth. Behold Daniel and his three noble associates, who would neither relinquish, nor defer, nor even conceal their religion, but presented a firm crest to the insulting foe; and, having faith unfeigned, love without dissimulation, and a spirit without guile, no poisoned arrows could pierce them, no furious threatenings could divert them; and when they had passed through the furnace, "their clothes did not so much as smell of the fire." In like manner the apostles could say in the midst of much tribulation, "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." Let every Christian soldier have "his loins girt about with truth," and "the feeble shall be as David, and David as an angel of God!"

Clapham. J. E.

THE LATE CHRISTOPHER SMART.

To the Editor of the Baptist Magazine.

A writer in the April Number of your Miscellany, influenced by the genius displayed in the verses of Mr. Smart therein quoted, requested to learn more of the history of the poet. If the following particulars are considered worthy of insertion, I will also offer for your future pages the biography of another literary character. The present narrative of the incidents in the life of Mr. Christopher Smart presents a great mind under the influence of a common but dangerous evil, and displays powerful arguments to call off the Christian from that pernicious habit which brought ruin on him. This will be seen in the sequel.

Christopher Smart was born at Shipbourne, in Kent, April 11, 1722. His father was possessed of almost £300 a year, from an estate in that neighbourhood. His mother was a Miss Gilpin, of the family of the celebrated reformer, Bernard Gilpin, by the father's side. His grandfather had been a prebendary of Durham, in the reign of Charles I., and was accounted by the puritan party as the proto-martyr in their cause, having been degraded and deprived of all his ecclesiastical preferments, fined £500, and imprisoned eleven years. When restored to liberty by the parliament, he appeared as a witness against Archbishop Laud: the libel for which he suffered was written in Latin verse, and was published in 1643.

The family estate at Shipbourne was, at the death of his father, sold at a considerable loss to pay his debts, and the widow and family were thus left destitute. His father was a man of liberal education, and probably communicated to his son a taste for literature; and to the same source may possibly be ascribed that train of pious reflections which appeared so conspicuous in many of his poetical pieces.

Smart was born earlier than the usual period of gestation, which might occasion a tenderness of constitution. His taste for poetry is said to have appeared when he was only four years old, in an extempore effusion which has not been preserved, but which is said to have indicated a relish for verse, and an ear for numbers. He was educated at Maidstone until he was eleven years old, at which time his father died, and his mother was induced to send him to Durham, where he might enjoy the advantages of a good school, change of air, and, what in his circumstances became desirable, the notice and protection of his father's relations.

Young Smart was cordially received at Raby Castle by Lord Barnard, and also obtained the friendship of the Hon. Mrs. Hope, and the more substantial patronage of the Duchess of Cleveland, who allowed him £40 a year until her death in 1742. It was probably owing to the liberality of Lord Barnard that, after he had acquired very considerable reputation at Durham School, he was sent to Cambridge in his seventeenth year, and admitted at Pembroke Hall October 30, 1739.

At college he was much more distinguished for his poetical effort and classical taste, than for an ambition to excel in the usual routine of academical studies, and soon became a favourite with such of his contemporaries as were gay and licentious. His imprudence involved him in difficulties; and his difficulties, not being quickly removed, induced an habitual neglect of pecuniary matters, which adhered to him throughout life. His pursuit of convivial enjoyments, and frequent excess, formed the chief blot in his character.

In 1743 he was admitted to the degree of Bachelor of Arts: and July 3, 1745, was elected a fellow of Pembroke Hall. In 1747 he took the degree of Master of Arts, and became a candidate for the Seatonian prize, which was actually adjudged to him for five years, four of them in succession.[A] It is probable that he might have succeeded in the year that he failed, but his thoughts had been diverted from close attention by an important change in his situation.

In 1753 he quitted college, on his marriage with Miss Ann Maria Carnan, the daughter, by a former husband, of Mary, wife of Mr. John Newbery, the bookseller, of St. Paul's Church-yard.

Smart's pleasing manners, and generally inoffensive conduct, procured him the friendship of Dr. Johnson, Garrick, Dr. James, Dr. Burney, and other literary men of eminence. The friendship of these scholars, and of Lord Delaval, to whom Smart had been private tutor, were of great use to him when in distress. Dr. Johnson manifested much sympathy for poor Smart, and in a time of need promptly lent him his aid. The notices of this feeling in Boswell's Life of Johnson are very interesting; but with all literary men our poet was not in harmony, for so much rancour was manifested between Smart and Sir John Hill, that the former began a work entitled Hilliad, and the latter was equally pugnacious in a periodical, entitled Smartiad. Smart was injured by this war of obloquy with one, whom to conquer was to exceed in the worst part of his character. Hill was a compiler of books and a hackneyed practitioner in the arts of that profession. He was beneath the notice of Smart. "The Hilliad," which is perhaps one of the most bitter satires ever published, would afford a very unfavourable opinion of our author's character, had it not been an attack on a man who had rendered himself ridiculous and contemptible by practising with unblushing effrontery every species of literary and medical quackery.

In 1754 was published his "Hymn to the Supreme Being," written on his recovery from a dangerous fit of illness brought on by intemperance. This illness continued through 1755, and part of 1756. Who can think of the benumbing and debasing effect of spirits, and not shudder at the apathy with which the practice is viewed? He could write a Hymn of Gratitude to the Supreme Being, and yet not discover the cause of his illness, and depart from the practice. The constitution of Mr. Smart required the utmost care. His mind was easily excited. His disposition was naturally amiable and placid, but the use of spirits created so much mental irritability upon an imagination uncommonly fervid, that his powers gave way, and produced strange alienation of mind; and ignorant that the use of spirits thus withered and morbidly inflamed his powers, he sought assistance from the destroying enemy, and at last his paroxysms became so violent and continued, as to render confinement necessary. In this melancholy state, his family (for he had now two children) must have been much embarrassed in their circumstances, but for the kind friendship and assistance of Mr. Newbery. Many others were forward to assist; and particularly Dr. Samuel Johnson.

Your readers, Mr. Editor, after perusing this sketch of Mr. Smart's history, will doubtless be gratified by the account which Mr. Boswell narrates of a conversation with Dr. Johnson on the case of Smart. The Doctor observes:

After his recovery, which was, as it appears by his conduct, not quite complete, he joined with Rolt, to write for a Magazine published by Gardner,[B] which continued only two years. The contract was for ninety-nine years, and Smart and Rolt were to have a third of the profits. Dr. Johnson, with a friendly feeling, wrote some articles.

Smart's madness, according to Dr. Johnson's account, discovered itself chiefly in unnecessary deviations from the usual modes of the world, in things that are not improper in themselves. He would fall upon his knees and say his prayers in the street, or in any unusual place, and insisted on people praying with him. These were regarded as the vagaries of an eccentric man, and not hallucinations of the mind arising from the effects of stimulating drinks; but some were wiser, and placed him in confinement, "to give his constitution a chance of recovering from the effects of intemperance." When his mind appeared to be in some measure restored, he took a pleasant lodging near St. James's Park, and conducted his affairs for some time with prudence. He was maintained partly by his literary occupations, and partly by the generosity of his friends, receiving, among other benefactions, £50 a year from the treasury, but by whose interest this favour was obtained is not known.

In 1757 he published "A Prose Translation of the Works of Horace." From this performance he could derive but little fame. He thought that such a translation could be useful to those who are desirous of acquiring or recovering a competent knowledge of the Latin tongue. The good or the evil of literal translations is yet a problem, and each side of the question has its advocates. Though our poet was engaged on the one hand in translating the Odes of Horace into prose, on the other he successfully translated Pope's Ode to St. Cecilia into Latin verse, and thereby obtained the notice of Mr. Pope, with whom a correspondence ensued, of which Mr. Smart was not a little vain.

In what manner he lived for some time after this, we are not told; but Garrick, finding him in pecuniary distress, gave him the profits of a benefit at his theatre.

In 1763, he published "A Song to David," in which there are some passages greatly to be admired, and which, Mr. Editor, as a man of taste, you have introduced to your readers; but there are some to be found of even more majestic animation; and it will surprise the reader when he is told that this piece was composed by him during his confinement; when he was debarred the use of pen, ink, and paper, and was obliged to indent his lines, with the end of a key, upon the wainscot. In the same year he published "Poems," and at the conclusion betrays that irritability and self-conceit which are frequently observed to precede, and generally to accompany, derangement of mind.

In all these poems his imagination, although occasionally fine, went often into wild excesses, and evinced that his mind had never recovered its sober tone. In his intervals of health and regularity, he still continued to write. His "Translation of the Psalms of David" afford a melancholy proof of want of judgment and decay of powers. We find him at length an inmate of the King's Bench prison. Here he died after a short illness, occasioned by a disorder in his liver, May 18th, 1770, leaving two daughters, who, with his widow, were long settled at Reading, and by their prudent management of the bookselling trade, transferred to them by Mr. John Newbery, were enabled to maintain a very respectable rank in life.

Of his personal character, the following particulars yet remain to be added from the memoirs: "His piety was exemplary and fervent; it may not be uninteresting to the reader to be told, that Mr. Smart, in composing the religious poems, was frequently so impressed with the sentiment of devotion, as to write particular passages on his knees. He was friendly, affectionate, and liberal to excess; so as often to give that to others of which he was in the utmost want himself."

In his religious poems on the Supreme Deity, written for the Seatonian prize, the fault was perhaps in the expectation that such subjects can be treated with advantage. In the preface to Pope's Ode to St. Cecilia, he allows that, "the choosing too high subjects has been the ruin of many a tolerable genius;" and Dr. Johnson, with majestic energy, remarks, that "whatever is great, desirable, or tremendous, is comprised in the name of the Supreme Being. Omnipotence cannot be exalted; infinity cannot be amplified; perfection cannot be improved."

Leumas.

A CANDID APPEAL TO CONGREGATIONAL CHRISTIANS.

To the Editor of the Baptist Magazine.

Of all the divisions existing among the real servants of Christ, there is none, I think, so remarkable, nor more injurious, than the separation of congregationalists into the two parties of PÆdobaptists and AntipÆdobaptists. Perfectly agreed as they are respecting the character of the New Testament church, and occupying exactly the same position with regard to the ecclesiastical establishments of this country, it appears truly surprising that they should yet entirely disagree as to the qualifications entitling an individual to the sacred initiatory ordinance of the Christian dispensation; and that, after the lapse of centuries, during which the finest talents on each side have been employed in the discussion of the subject, that they should yet remain as decidedly opposed upon it as at the first. Perhaps both parties are equally culpable with regard to the spirit in which their respective positions may have been maintained; but it is evident that only one of them can be wrong with regard to the letter. Christians of all parties are now entertaining the hope, that the day is drawing nigh when the spiritual vision of the members of Christ shall be so improved as to enable them to avail themselves of the full light of the gospel to subdue their respective prejudices and antipathies; and when the love of Christ shall be so shed abroad in all hearts, as to lead them into that blessed state of union, into which it is predicted the church is to be brought. And here I beg to ask, considering how simple is the nature of the question which divides the congregationalists into two parties, if this blessed movement ought not to begin with them? And what an honour it would be, to be the first in this glorious movement! And surely it may well animate us earnestly to desire this goodly precedence, when we consider how powerfully and influentially the example would act on all other Christian parties, so as probably to lead all rapidly forward to the happy, long-desired consummation. In the meantime we may well bear with the errors of other parties, considering how many causes concur to keep them under the dominion of their prejudices, and that all of them are heightened by the spectacle of our own unnatural division, while we are calling upon them to submit themselves to the laws of the New Testament. O that all controversial argumentation might for the future be conducted only in the spirit of love! that all might be prepared to lay aside censoriousness, and all appearances of contempt, to avoid all unseemly confidence, and sedulously to watch against a spirit of self exaltation, desiring that the Lord alone may be exalted in the display and in the triumph of his truth! When the Spirit of the Lord shall be so poured upon his church, that the truth shall be sought in this way, errors will soon be detected, and the blessed union of saints be quickly accomplished. The church is not without the means. The cause of our differences is not the want of sufficient spiritual light.

I have remarked above, that one of the parties only on the subject of infant baptism can be wrong with regard to the letter; and here it is with real grief that I must appear in the character of a partisan; but I humbly submit to the candid consideration of my PÆdobaptist brethren whether what follows be not a fair representation of the principal grounds on which the advocates of the practice of baptizing infants found their arguments in support of the practice: The covenant of grace, as it was revealed to Abraham, discovers it to be the will of God, that the infants of believers in Christ should be dedicated to God by baptism. That the practice was sanctioned by the apostles, and designed to be a blessing to children, and serviceable to the cause of the gospel.

The following queries are, with great Christian respect and affection, offered for the consideration of the PÆdobaptist servants of Christ.

1. Does it not appear to be a fundamental principle in the New Testament, and designed to have been constantly kept in view, that the churches of Christ should, as far as human judgment and Christian charity would allow, be exclusively voluntary associations of persons brought to desire the salvation of Christ, and to be numbered as his servants?

2. Is there any part of the New Testament which will justify a church in recognizing any persons as the children of the promise, unless they appear to be partakers of the faith of Abraham? On the contrary, does it not plainly appear that the New Testament children of the father of the faithful should receive baptism as Abraham received circumcision, a seal of the grace which they had being yet unbaptized?

3. Were not circumcisions under the Abrahamic covenant more extensive and indiscriminate than the circumcisions under the Mosaic economy, and therefore more unlike New Testament baptisms than the latter? Wherefore, then, is the former covenant represented as affording the archetype of Christian baptism?

4. Under the Old Testament covenant the descendants of Abraham, Isaac, and Jacob were by natural birth—whether partakers of spiritual faith or not—equal members of the commonwealth of Israel. But is not the New Testament covenant, in this respect, essentially different, the principles of the gospel not recognizing unions of the holy and the unholy, and the New Testament containing no provisions for the government of such communities?

5. Is not the New Testament covenant peculiarly distinguished from the Jewish, whether considered as Abrahamic or Mosaic (was the latter any thing more than a development of the former?) by its unveiled spirituality, and by its respect for individual moral character?

6. Does the New Testament, in any part, appear to recognize the people of Christ in a corporate capacity, except as they appear to be united by the spiritual principles of the gospel?

7. Is not the remarkable fact, that PÆdobaptism obliges its advocates to retire back to the book of Genesis in search of a covenant to justify them in their use of the New Testament ordinance of baptism, of itself nearly sufficient to evince that their practice is inconsistent with the covenant of grace, as it is revealed in the gospel? and does it not become a certainty, when it appears that circumcision under the Abrahamic covenant was, in some important respects, an institution of a perfectly contrary character to the ordinance of baptism; the former exhibiting a compulsory character, which rendered it imperative upon Abraham to circumcise Ishmael, and to enforce it upon his whole household, whether bond or free; and to enjoin it for all their posterity, under the awful threatening of utter exclusion from the covenant and family of God? Is there not here a most striking contrast with the inspired records of the institution and administration of the ordinance of baptism?

8. If the views of the apostles on this subject had been coincident with those of AntipÆdobaptist divines, could they have refrained from declaring them, when the conduct of the teachers of circumcision was such as to create continual occasions which called for a plain statement of the gospel doctrine of baptism? Did not the state into which the infant church at Antioch had been brought by these teachers particularly require that such statements should be made? Would not a declaration on the part of the apostles, in their assembly at Jerusalem, of the doctrine of PÆdobaptism, have tended at once to terminate the controversy? Is it imaginable that they should have refrained, on this occasion, from informing the Gentile converts that, by the substitution of baptism for circumcision, they and their children were exempted for ever from the claims of the circumcisers?

9. What law of the gospel is broken by those parents who, without baptism, prayerfully devote their children to Christ?

10. Are the children of AntipÆdobaptists, if brought up in the nurture and admonition of the Lord, less likely to become living members of Christ than the children of PÆdobaptists; and is there any spiritual benefit conferred on these by the rite, of which those to whom it is not administered are deprived?

11. Whenever a pious Jew might have been asked the question, What benefits are secured to the children and nation of Israel by the rite of circumcision? he could at once, by a reference to the appointment, and to the promises and threatenings connected with it, have given a clear and satisfactory answer to the question; but when a similar question is proposed to PÆdobaptists respecting their practice, are they able to give to it a like satisfactory answer? Is there any agreement on the subject? Is not every thing here vague, mystical, and incongruous? And wherefore is this? Is it not simply because that, unlike the Jew, they canot refer to "the law and to the testimony?"

12. Is not the distinction existing in PÆdobaptist churches, between persons who are entitled to one only of the sacraments of the gospel, and those who are entitled to both; between unconsciously initiated members, and professed voluntary members, entirely without countenance from the New Testament?

13. Was not baptism in the apostles' days a special means of grace in the church; and was it not always designed to be so? But if it is not a means of grace to infants, does not the baptizing them plainly tend to nullify a gospel ordinance, depriving both them and the church of its benefits?

14. Has not the practice of infant baptism, in all ages of the church, been a pernicious source of delusion? And is there any way of avoiding its injurious influence on the world, and regaining the benefit of the ordinance to the church, but by following up the principles of the New Testament, and abandoning the practice of infant baptism?

Let these inquiries be seriously, impartially, and prayerfully considered, by all who are concerned for the purity and efficiency of the church, the unity of its members, and the glory of its Author.

AntipÆdobaptist.

ON A MISSIONARY SPIRIT.

To the Editor of the Baptist Magazine.

No period of the rolling year, perhaps, is received with more cordial feelings of joy than the one on which we have now entered. To the admirer of the works of nature—its smiling face—its verdant mantle—the exchange of the chilly blast of winter for etherial mildness and softer gales, cannot but afford pleasure and delight; for "lo, winter is past; the rain is over and gone; and the time of the singing of birds is come."

To those that love to contemplate God, not only in the works of nature, but also in those of grace, the approach of this month cannot but be hailed with feelings of joy, on account of those delightful opportunities which are then afforded of hearing our missionary brethren, who have come from the east and the west to rehearse all that the Lord has done for them, and how he has opened the door of faith unto the Gentiles (heathen).

It is, however, to be feared that, with many, the pleasure that is felt in attending these public meetings arises from the mere excitement of passion, not based upon or guided by any fixed principle; and therefore, like the morning cloud and early dew, soon passes away. If it be asked, What is the true spirit which every Christian should possess in reference to the publication of the truth? it may be replied, A missionary spirit; which includes,

1. A spirit of importunate prayer. What single employment is there in which we may be engaged, or what enterprise can we undertake, that does not depend upon our Maker for success? The merchant may freight his bark for a distant shore; but for its safe arrival into port, he must look to Him who holds the waters in the hollow of his hand, and whom the winds and sea obey. The husbandman may prepare the soil, and implant the seed but from God alone can he expect the gentle showers of rain, and the congenial sunshine. And if the blessing of God is absolutely necessary for the success of undertakings relating to temporal affairs, how much more so in things that are spiritual! Here, especially, Paul may plant, and Apollos water; but it is God alone that can give the increase. And in what way are we to seek it but by prayer? It is prayer that will open the windows of heaven, and cause the Almighty to pour us out a blessing, so that there shall not be room to receive it. It will come down like rain on the new-mown grass—as showers that water the earth.

In all the dwellings of Jacob may prayer be heard ascending to the Most High, for blessings to attend our meetings!

2. A spirit of thanksgiving. It is the distinguishing feature in a worldly man's disposition or character, that, however he may be inclined to pray for worldly prosperity, he is always backward in acknowledging the blessing bestowed; yea, the more God lavishes his favours upon him, the less does he recognize the hand of the Giver. Let us act as becometh Christians. Let our hearts overflow with gratitude for mercies received. Let past mercies excite us to gratitude, and encourage us in our future labours.

3. A spirit of rejoicing. Let not the interesting intelligence that may be afforded be read with cold indifference. What is the Christian's joy and crown of rejoicing? Is it not the salvation of the soul through his instrumentality? If there is joy in heaven over one sinner that repenteth, shall it not produce joy in our bosoms when we hear, not of one, but of many being brought to the knowledge of the truth?

4. A spirit of active benevolence. Here is the test of our love to Jesus. What is more diffusive or expanding, or constraining in its nature, than the principle of love? It has for the object of its aim the glory of God, and seeks in every way to promote it. The desire of such a soul is, that Christ may be magnified in his body, whether it be by life or by death.

May a missionary spirit be the one which animates every reader!

X. Y.

UNION IS STRENGTH.

To the Editor of the Baptist Magazine.

I have seen a circular respecting the "Baptist Union." It is a very common remark, that "the Independents and the Wesleyan Methodists are more united than the Baptists." How is this, or why should it be? They are probably more numerous, and this may be owing to unity. Let us look at the counties of Surrey and Sussex. Is there any Baptist interest between Clapham and Horsham? At the latter place there are some general Baptists. Again: are there any Baptists between Croydon and East Grinstead? At Brighton there are some; but take the road from Brighton to Portsmouth, and where will you find any? Not at Worthing, nor Arundel, nor Chichester, nor Emsworth, nor Havant. How is this? Either the funds of the Baptist Home Mission are deficient; or there is a want of exertion. Again: from Wandsworth to Guildford, Godalming, and onward to Portsmouth, are there any Baptists? If there are, it is unknown to me. Again; if you could describe a circle of twenty miles circumference, making Findon, near Worthing, the centre of the circle, where will you find any Baptists, if you except Brighton and Horsham?

Some twenty years since there were a few general Baptists at Chichester; but they have long been extinct. Now, Sir, if there really was that union of heart, of mental energy, of exertion, and of purse, which there ought to be, I might have been spared putting the questions which I have just asked.

Again: at Leeds there is a population of nearly 130,000, and, properly speaking, but one Baptist interest. There is ample room there for several; there is no lack of Independents and Methodists at Leeds. I fear, Sir, that this is only a very small sample of what might be given. I do not think that we so much lack preachers, as funds to support them.

At some places, probably, the preachers might teach a school: although that is not the best way a preacher might be employed; yet, in an emergency, it might be adopted. The subject, however, deserves serious consideration. We want "a long pull, a strong pull, and a pull altogether;" and then something might be done. Again: is there that union, and cordiality, and brotherly kindness, and Christian affection, and personal intercourse, between the rich and the poor amongst us, which our Master has enjoined and commanded? I trow not. Until this is effected, how can we expect prosperity and increase? Do we not also want more prayer—secret prayer for each other; social prayer; and, when we pray, that we may love each other, ought we not to do it, "not in word and in tongue, but in deed and in truth?"

A Baptist of the Old School.

POETRY.

A BROKEN HEART.

COMMUNION OF SAINTS.

Eta.

REVIEWS.

If there be a name which more than any other merits honourable mention in this periodical, it is unquestionably that of Joseph Ivimey. He was one of its earliest correspondents, contributed largely, in various ways, to bring it up from Tiverton to London, and wrote frequently in all its departments. He was ever ready to cheer its friends, and to fight with its enemies; for the interest of our ministers' widows lay very near his heart, and in all his multifarious engagements in relation to this object, he was evidently stimulated by Christian compassion.

The name of Mr. I. will be identified with all the great institutions connected with the denomination to which he thought it an honour to belong; and, more especially, in the list of Ireland's benefactors he is certainly destined to hold a very distinguished place. Our departed brother knew that words are cheaper than stones in the street; but it will be remembered that on one occasion, particularly, he devoted much time, and labour, and property, and influence, by which he encouraged the committee to send over ship-loads of necessary food to keep the poor Irish alive from famine.

Mr. I. was born at Ringwood, in Hampshire, May 22nd, 1773. It appears, from the interesting narrative before us, that he lived in ignorance and unbelief till he was 18 years old. Mr. Thomas Williams,[C] in the presence of his two maternal aunts, said to him one day, "Young man, do you know any thing of these things?" With an honest promptitude, by which his whole life was characterized, he unhesitatingly replied, "I know nothing at all about them." But the arrow had gone deep into his heart; and nothing but the balm of Gilead could save him. Subsequently he derived much benefit from Elisha Cole's popular book on Divine Sovereignty, and from a sermon delivered by Dr. Steadman. He was baptized at Wimborne, September 16th, 1790, by the late Rev. John Saffery. In the following year he removed to Lymington, and derived much instruction from the Rev. James Barnett, who still survives, and is in communion with the church at Eagle Street.

He came first to London in April, 1793, and communed with the church in Keppel Street, then under the pastoral care of the Rev. J. Martin. Occasionally, also, he heard Mr. Swain at his Lord's-day evening lecture, in Devonshire Square.

In 1794, he removed to Portsea, and was married July 7th, 1795. By this marriage he had two sons, and four daughters: one son and one daughter survive to lament the loss of their father. Early in 1803, when nearly thirty years of age, he was encouraged to preach by the church at Portsea, to which he and his wife were united, under the care of Joseph Horsey and Daniel Miall, who were co-pastors. Relinquishing secular business, in September, 1803, he removed, with his wife and two children, to Wallingford, and became assistant to Mr. Lovegrove. Having occupied the station at Wallingford nearly twelve months, he was invited to Eagle Street, in consequence of the resignation of the late Rev. William Smith. In July, 1804, he removed to that same London of which, at an early period, he had thought so lightly; and there the remaining half of his life was happily, honourably, and usefully spent. He died February 8th, 1834. But why should we further pursue the narrative? From the date of his settlement in London, he was "an epistle of Christ, known and read of all men."

The narrative is full of incidents, with which are interspersed many most judicious reflections; and in the "Conclusion" we have a correct and complete delineation of Mr. I.'s character. We are deliberately of opinion that it could not have been intrusted to better hands than those of his esteemed colleague in the gratuitous secretaryship of the Irish Institution, who has executed his task in a very pleasing and edifying manner, with great delicacy and fidelity; much to the credit of his own piety, judgment, and taste. We are happy to add that the work is very neatly got up, very correctly printed, and ornamented with a good likeness of our deceased brother.

Mr. I.'s ministry was greatly blessed from on high. The congregation was never before so large, new members were added continually, and the place of worship was considerably enlarged.

And, in a letter dated in 1826, Mr. I. says, "The church now consists of more than 470 members." p. 192.

Of the great labour of his life, "The History of the English Baptists," in four large volumes, 8vo., we may venture to predict that it will be far more in demand before this century closes than it is now. The author, we believe, never received any thing like compensation while he lived; he will be recompensed at the resurrection of the just. Mr. I. believed, as did also the late Rev. James Dore, that when a man ceases to be a strict Baptist, there is no resting-place for his feet till he finds himself a strict papist.

But it cannot be justly maintained that our zealous brother shut himself up within the narrow precincts of his own denomination. So far from it that he had free and open communion with Christians of almost every name. Soon after he came to London, he was elected a member of the committee of the Religious Tract Society; and at the hospitable rooms of Messrs. Hardcastle and Reyner, Old Swan Stairs, near London Bridge, he cheerfully mingled with Churchmen, Dissenters, and Methodists, of every shade and every grade; all agreeing, however, to insist upon the leading doctrines of the gospel in all their publications. He was not, it is true, in the habit of going "to the house of God in company" with Mr. Taylor, the old Presbyterian Minister of Carter Lane, Doctors' Commons; nor with Dr. Winter, the Congregationalist; nor with Richard Philips, of the Society of "Friends;" nor with Mr. Butterworth, nor Dr. Adam Clarke, of the Methodist connexion; but he often "took sweet counsel" with one or another of these eminent persons; and with these more frequently than with many others, because they were among his nearest neighbours while his residence was in Harpur Street; nor was there among them all a more resolute and determined advocate in the great cause of civil and religious freedom, or in any of the pious and charitable institutions which beautify and bless our native land.

The excellent volume before us will show that our beloved brother, when most strenuously pleading for liberty, was quite alive to the claims of all lawful authority. He was for "laws and liberties combined," nor ever gave countenance to the daring and presumptuous schemes of any wild and unprincipled demagogues in this or in the sister island. His political creed, he has often been heard to say, was built upon the revolution of 1688, and the "Act of Settlement." He knew as well as any man what the House of Brunswick owes to the Protestant Dissenters; and what the Protestant Dissenters owe to the House of Brunswick. Let his printed funeral sermon for the Princess Charlotte, and another for the duke of Kent, and another for George the Third, be lasting monuments of the ardent and affectionate loyalty which he himself so deeply felt, and which he was assiduous to cherish in the ever-widening circle of his acquaintance.

Many of his constant hearers must have been aware that their pastor's heart and house were open to ministers and other friends from all parts of England; to many from Wales, Scotland, and Ireland; and that his correspondence with North America was frequent. But very few of them probably could ever guess at the number of private applications that were made to him by letter for his advice and assistance. No man was more public; and yet, by early rising, and still more by a strong desire to be useful, he had formed himself to habits of promptitude and facility in the dispatch of business, that to ordinary minds were truly surprising. Always alive and awake, he knew every thing that was done in London to promote the cause of Christ, or to hinder it. Enjoying the confidence, and the occasional visits, of such men as Saffery and Steadman, and Fuller and Hinton, and Kingborn and others, he was no stranger to whatever occurred in the country.

May the amiable young pastor who succeeds, with all his brethren in office, and every other member of the much-favoured church in Eagle Street, long continue to flourish under the smiles of the Great Head of the church, without whose gracious influence nothing is strong, nothing is holy!

We might have added that Mr. Pritchard has appended to the Memoir a few abbreviated sermons of our lamented friend, which, no doubt, will be often read by those who heard them; and from which strangers may learn something of the spirit and style of the minister at Eagle Street, in his ordinary pulpit exercises on the Lord's-day, and on week-days.

If it be said, "Mr. Ivimey was sometimes wrong in temper, or wrong in his measures," the answer is, "This may be easily said, and justly, of every good man that breathes, who is in active life."

But, after making every concession that could be extorted from candour and truth by the most jealous and jaundiced prejudice, we need not fear to assert that much, very much, will remain, to excite admiration, and gratitude to the great Author of all good, in his sincerity, clear as crystal to the bottom; in his unquenchable zeal for the glory of God, and the best interests of mankind; in the labour, the energy, and unfainting perseverance with which he pursued his object; in the noble disinterestedness which he evinced on all occasions;—and these, all will admit, were the most prominent features of his character.

If this work meets with only half the attention it deserves, it will be extensively read in this country and in America; and the zeal displayed in the full-length portrait of "a good minister of Jesus Christ," will provoke very many.

We had marked several striking passages for quotation; but, on reconsidering the matter, deem it best to recommend the whole to all those of our readers who have not already seen it.

---

This work is written in a very serious, unpretending manner; and if it do not greatly augment our knowledge of heaven, either as a place or a state, yet it supplies such varied and valuable elements of thought, and exhibits so much to enkindle ardent desire, that, as a volume of piety, it deserves to rank high. We think, indeed, it is scarcely possible that any one, whose affections are in any degree set upon the things which are above, should read it without deriving considerable advantage. On the sublime subject of heaven, the venerable author (for so we understand we may denominate him) mentions twenty views:—"There is a Heavenly World—Scripture Names of Heaven—God is present in Heaven—The Presence of Jesus in Heaven—No Sufferings in Heaven—No Death in Heaven—No Night in Heaven—No War in Heaven—Heaven is a holy Place—Heaven is a happy Place—Heaven is a glorious Place—Happy Employment in Heaven—Extensive Knowledge in Heaven—We shall know each other there—Many Ranks and Orders in Glory—The Religion of Heaven is Love—The Resurrection Body in Heaven—The Pleasures of Heaven are pure—The Wicked are shut out of Heaven—Heaven is eternal."

The preface contains some succinct and sensible observations on the immortality of the soul. Among others, the following occurs:—

Without pledging ourselves for the correctness of every sentiment or sentence in the pages of this useful work, we would earnestly recommend it to the attention of our readers generally.

---

The information and advice contained in this small volume must be very valuable to those, especially, who contemplate a transition to Ohio, with the intention of making it the place of their permanent abode. The worthy author appears to have been a very diligent observer of men and things during his short sojourn in the new world, and to have faithfully recorded the result of his observations. Reason and experience unite to testify that, in removing from place to place, little can be calculated upon besides an exchange of one class of difficulties for another; and in many more instances than are disclosed, it is highly probable that, could the former be resumed, it would be thankfully accepted. Such, at least, has been our impression from all the accounts we have yet read of emigrants and emigration. For the edification of our readers we give the following extract:—

More than eighty pages of this volume are devoted to the subjects of "Temperance Societies," and "Religious Revivals:" these should certainly obtain close attention from the reader. Concerning the latter there will, no doubt, still be much difference of opinion; yet, if it be indulged with candour, and expressed with affection, it may be rather beneficial than injurious.

---

It is to be lamented that the reputation of the deceased so often suffers from the defective prudence of the surviving. We have no doubt that these sermons were delivered from the pulpit by the respected individual whose name they bear, and that, by those who knew and valued him as a preacher, they may be read with pensive pleasure and real advantage. But we have also no doubt that, could Mr. Howels have been consulted, he would have refused his consent to their publication, till they had been submitted to his careful and severe revision. That they contain many admirable sentiments and sentences, we readily admit; but, unhappily, some of the most striking and valuable paragraphs are seriously injured by rash and inconsiderate expressions, which an extemporaneous and energetic speaker, in the fervour of oral communication, may be induced to utter, but through which, were he preparing his discourses for the press, and therefore for cooler inspection, his pen would be unsparingly drawn. Without having said thus much, we could neither have discharged our duty to ourselves nor our readers; but with such cautionary intimation we can cordially commend them to their perusal.

---

The worthy author of this small neat publication says, "A few of these pieces have appeared before, in a periodical, called 'The Christian's Pocket Magazine.'" He remarks, also, in his short preface, "No glossary will here be required, but one member of a Christian family may safely read them to another with the certainty at least of being understood; and, the author feels a satisfaction in adding, without the danger of offending the most sacred affection." The reader of these verses will find that, while the preceding commendation is fully sustained, the author might have gone even further. But as he has not, we will. These poetical effusions are not only plain and pious, they are sensible and instructive; and though they may not exactly range with the more lofty efforts of poetic genius, yet they contain passages and pieces which would not suffer by comparison with many which might be referred to in more splendid volumes, the product of illustrious names. The following specimen is selected, not on account of its superiority, but because it best suits our space.

LINES FOR AN ALBUM.

---

The distinguished names inscribed on the title-page of this volume of the "Sacred Classics" cannot be rendered more eminent by our commendation. The praise both of the deceased and the surviving is in all our churches; and their works, we doubt not, will continue to edify and adorn the human mind from generation to generation.

BRIEF NOTICES OF RECENT PUBLICATIONS.

The Works of William Cowper, his Life and Letters, by William Hayley, Esq., now first completed by the Introduction of Cowper's Private Correspondence; Edited by the Rev. T. S. Grimshawe, A.M., Rector of Burton, Northamptonshire, and Vicar of Biddenham, Bedfordshire; Author of the Life of the Rev. Legh Richmond. Saunders and Otley.—We have received the early volumes of this admirable publication. The manner in which it is brought out is highly creditable to all the parties concerned in the undertaking; and we have no doubt of its being in very extensive demand by readers of almost every description. It is our purpose to watch its progress, and, at the close, to present our readers with a more enlarged account of its peculiar claims to their attention.

The Posthumous Letters of the Rev. Rabshakeh Gathercoal, late Vicar of Tuddington; now first published, with Explanatory Notes, and dedicated to the Lord Bishop of London. p. 288. Westley.—There are many passages in these letters which, in the keenness of their satire, and the pungency of their wit, cannot be exceeded by any thing in the writings of Butler, South, or Swift; with this further commendation, that their edge and point are directed exclusively against error and arrogance. On the subject of dissent we have seen no recent publication which can be compared with this in clearness, copiousness, and power; combining so many important facts of history with so much of interesting and practical influence. In the presence of such a writer the advocates of superstition and intolerance must quail; but the admirers of the uncorrupted Christianity of the New Testament, of every denomination, will hail him, in this labour of his hands, as the intrepid friend of freedom and religion.

After all, we are praying and anxiously looking for a period, when works of this description shall have become obsolete; when ignorance shall be entirely dissipated, and the "true light" universally shine: for the knowledge of the Lord shall have covered the earth, as the waters cover the sea; and man shall no longer say to his neighbour, Know ye the Lord: for then, all shall know him, from the least to the greatest.

The Great Case of Tithes truly stated, clearly opened, and fully resolved. By Anthony Pearson, a Justice of Peace in Westmoreland, in the time of the Commonwealth. Harvey and Darton.—This very cheap and seasonable tract is No. 63, and is printed for the Tract Association of the Society of Friends. It cannot fail to excite attention.

Suggestions on National Education, with a View to the Advantage, not only of the Poor, but of all Classes of Society. By John Smith, Lecturer on Education, Liverpool. Simpkin and Marshall.—This very sensible writer maintains that Government ought to do that which no individual has power to do, namely, to show the public what education really is, and the best modes of carrying it forward—that the teachers of the millions have yet to be created. He urges the necessity, the practicability, and the benefit of his plan. We hope ere long this great subject will have a free, full, and fair discussion in the House of Commons.

Reasons for Dissenting from the Church of England; showing that the Ancient Jewish Theocracy is no Authority for an Ecclesiastical Establishment, &c. &c. By a Country Farmer and Minister of God's Word and Ordinances. Simpkin and Marshall—Though we dissent from this Dissenter in various particulars, we think every reader will see that the "Country Farmer" is quite an overmatch for the clergyman who paid him a visit.

The Life of the Rev. Jean Frederic Nardin, Pastor of the Church at Blamont: Translated from the French. By the Rev. Robert Blessley. Ward and Co.—We have perused this little tract with the liveliest interest; and cordially thank Mr. Blessley for translating, and Mr. T. Lewis for recommending it. It contains an excellent example for pious young men; and especially for those of them who are students in divinity, pastors, itinerant preachers, and missionaries.

The Spirit of Holiness: Four Sermons. By James Harrington Evans, Minister of John Street Chapel. pp. 168. Griffiths.—These plain, evangelical sermons are entitled to serious perusal. We think them well calculated to instruct, to reprove, and to console.

Memoir of the Rev. Basil Woodd, M.A. By the Rev. S. C. Wilks, M.A.—An excellent Memoir, published by the Religious Tract Society.

Puritan Farm; or Old Ways kept up in New Times. By a Puritan Family. Ward and Co.—A very entertaining little work. We hope it will be continued. The "spoundings" of the female labourer on the burial of Christ are charming, and the character of the great Dr. Owen is developed with much judgment and taste.

A Manual of English Grammar, Philosophical and Practical, &c. &c. By the Rev. J. M. McCullock, A.M., Minister of Kelsoe. Second Edition, revised. Simpkin and Marshall.—We are glad to see a reprint of this excellent "Manual," the first edition of which we recommended to the public not many months since.

Memoirs of a Sergeant, late in the Forty-third Light Infantry Regiment, previously to and during the Peninsular War; including an Account of his Conversion from Popery to the Protestant Religion. pp. 278. Mason.—Of its kind, this is certainly a very respectable work; but the sieges, and battles, and wounded, and slain, are so many, that it was quite a relief to arrive at the end of the terrible detail. Perhaps some would choose to call it interesting; and we do not mean to say that there are not connexions in which it may be properly so contemplated. The pious reader, however, cannot fail to have his mind so deeply affected, as his eye glances over these pages, by the consideration of that which is the cause of war, and of every other calamity which has desolated the earth, as greatly to qualify his gratification arising from martial sounds, glittering arms, or military evolutions.

Towards the close of the volume there are some observations which deserve attention from the members of the Peace Society; and all serious persons will read with pleasure the author's account of his conversion. We hope he may live long to fight the good fight of faith, and finally die more than a conqueror.

Essay on the Habitual Exercise of Love to God, considered as a Preparation for Heaven. By Joseph John Gurney. pp. 165. Seeley & Co. No one whose mind is under a sacred influence, can rise from the perusal of these pages without a consciousness of having been admitted into privileged society. The principles, spirit, and tendency of this work, are eminently important. Were they but permitted to exercise that practical dominion over the judgment and conduct of men generally, to which they are fully entitled, a change as marvellous as beneficial would be the result; in the evidence of which its divine nature and origin would be abundantly manifested. The work is divided into the following sections:—"General Remarks on Meetness for the Heavenly State—On the Contemplation of God in Nature and Providence—On the Contemplation of God in Redemption; the Father, the Son, the Spirit—On Communion with God—On Submission to the Will of God, and Conformity to his Attributes—On Love towards Man—Conclusion." Our sincere wish is that this work may obtain a very extensive circulation.

Helen of Coquetdale, or the Fair Bondager; a Tale, in two Cantos: with a few other Fragments, in Verse. By a late Fellow of Oriel College, Oxford. pp. 140. Oliphant.—The principal article in this small volume contains many pious and some excellent passages; yet, as a whole, we fear it is not destined to be a favourite. We scarcely know what to say as to public taste, in relation to poetry, in the present day, except that we are apprehensive it is too refined to be attracted with the versification, &c. of "Helen of Coquetdale." We were ourselves much more favourably impressed with two or three of the minor pieces.

Illustrations of the Bible, &c. Part 12. Churton.—The continuation of these admirable engravings is entitled to, and we hope is receiving, enlarged public attention and support. The following are the illustrations contained in the twelfth part: "Belshazzar's Feast—The peaceable Kingdom—Esther kissing the Sceptre—Death of Absalom—Solomon's Charge—The Death of Sampson—Jonah cast into the Sea—Hezekiah beholding the Sun-dial."

1. Fruits and Flowers. By the Author of the "Wheatsheaf." pp. 212. Darton.

2. The Garden. By the Compiler of "Fruits and Flowers," and the "Wheatsheaf." pp. 263. Darton.—These elegant little volumes cannot but be highly acceptable, especially to our pious young readers; they contain such a selection of prose and verse, presented in a form so attractive, that we may fairly presume upon their becoming favourites to a very great extent.

Sober Views of the Millennium. By the Rev. Thomas Jones, of Creaton, Northamptonshire. Seeley and Burnside.—This little work answers to its title in a very great degree. Let the Millennarians be induced soberly to read and consider its contents.

The Christian Journal. Conducted by Members of the Relief Church.—No. 27, for March last, contains a Review of Mr. Anderson's Funeral Sermon for Dr. Carey, and several other highly interesting articles.

OBITUARY.

MR. H. H. FREEMAN

Henry Hawkins Freeman was born at South Sydenham, in Devonshire, in the year 1767, where he resided under the parental roof until he attained the age of sixteen, when he was placed as an apprentice to a ship-builder at Plymouth, whom he faithfully served; during which time he occasionally, with worldly companions, sought pleasure on the Lord's-day; but has declared he found no gratification therein: but on the contrary, his conscience witnessed against him when so engaged, and left him miserable. His cousin, Mr. Henry Hawkins, Baptist minister of Stroud, Gloucestershire, then residing at Plymouth, exhorted him to attend the means of grace, and seek the salvation of his soul. While attending the Baptist chapel, How's Lane, under the pastoral care of the late Philip Gibbs (for whom he cherished a strong affection), the Lord was pleased to meet with him. The sermon blessed to his conversion was from Numb. xxiii. part of the 10th verse: "Let me die the death of the righteous," &c. The observation of the preacher, that unless he lived the life, he could not die the death, of the righteous, fastened upon his mind. He felt he was a sinner before God, and was led to cry for mercy, which he obtained through Christ. He united himself to the people of God, and, through divine grace, was enabled to walk consistently, so that the enemies of religion have acknowledged him to be a good man. He was a friend to peace, and possessed a meek and quiet spirit. For many years he filled the office of a deacon. In 1820, he was removed by Providence to Honduras; and during his stay there, it may be said of him, "He was a light in a dark place." He felt much pleasure in directing the negroes to the Lamb of God; and, although for four months at a time, in the interior of the country, and with no companions but the sons of Africa and his Bible, he was quite happy, and declared that "the word of the Lord was precious to him in those days."

Towards the end of 1822 he returned to England, and united himself with the Baptist church in Little Prescot Street, London. In the kind affections of many of its members he still lives. He often rejoiced in spirit that God had called nearly all his children, and made them partakers with himself of like precious faith.

The Lord was pleased to remove by death, July 16, 1833, the partner of his life, after a union of thirty-seven years, which he severely felt; from which period he rapidly declined. He was not fond of speaking of himself; but feeling a lively sense of love to his Redeemer, he was constrained to speak of it, and would often say he could appeal to his Saviour as Peter did, "Lord, thou knowest all things; thou knowest that I love thee." About a month before his decease, he observed to a minister, "Though the earthly house of this my tabernacle be dissolved, I have a building of God," &c.

He was seized with epileptic fits on Tuesday, August 26, 1834, while on a visit to his daughter at Aylesbury. After the first fit, he became sensible for a few minutes, when a pious friend, sitting at his bed-side, asked him if he was happy. To which he replied, "Yes." The friend expressed a hope that the gospel, which had been his support through life, would be his comfort in his extremity. To which he emphatically returned the same answer. On being asked if he would give up his hope for ten thousand worlds, he replied, "No, Sir." On referring to a sermon he had heard on the Sabbath previous, the good man said, "You know Christ is an ever-present Friend. He will not leave you now. I hope you will still look to him." He said, "There is no other refuge." These were his last words. A return of the fits came on; and, after lying until Thursday morning, the 28th, at 5 o'clock he fell asleep in Jesus, to wake no more until the morning of the resurrection.

He was removed to London, and interred in a vault under Wycliffe Chapel, September 2nd, and his funeral sermon was preached by Mr. Stovel the following Sabbath, from the portion of sacred writ blessed to his conversion.

RELIGIOUS INTELLIGENCE.

FOREIGN.

CANADA.

Extract of a Letter from Mr. John Edwards.
Clarence, Jan. 5, 1835.

In alluding to the work of grace in Breadalbane referred to in Mr. Fraser's letter, inserted in April number, he says: "Since (it began) the work has been progressing in a manner quite unprecedented in these parts. From August to November nine persons who had been in a backsliding state were restored, and eight new converts were baptized and added to the church. During last month (December) forty-one have also been baptized, making a total of fifty-eight, added since August. I left the settlement last Friday, when Mr. Fraser assured me there were twenty-two, in addition to the above number, whom he had good reason to believe were converted characters; besides a number under convictions. Among the subjects of this work is the man of grey hairs nearly eighty years of age, and the child of thirteen, and many younger, under deep convictions. The most astonishing feature in this work of grace appears amongst the youth at school. There are more than forty children attending it, and instead of vanity and trifling, sedateness and seriousness now mark their behaviour. When spoken to of divine things, they are all attention, and so eager to be instructed, that it is with difficulty they can be prevailed on to leave school. Mr. F. told me, that when passing the school one evening at ten o'clock, he found a number of the boys holding a religious meeting; it was the second time they had met for this purpose, unknown to any body. He now devotes one evening of the week to their peculiar benefit. He farther assured me, that he was satisfied six of these dear youths had experienced a change of mind, and nearly all the scholars seem deeply concerned for the salvation of their souls. So general has been the awakening, that very few of the hearers remain unconcerned about their souls.

Referring to the means of this awakening, he says,—"They set apart a day for fasting and prayer: they humbled themselves before God, and he was entreated of them. In the month of November one of their number went to Montreal, and told our brother the state of things. He immediately wrote to a devoted and worthy brother, who is pastor of the Baptist church at Fort Covington, New York (near the boundary line). They met, the following week, at Breadalbane, and spent four days faithfully and affectionately stating the truth. All secular affairs were laid aside, and one concern occupied the attention of old and young, which was the "one thing needful."

Of several interesting incidents connected with this work, I will mention one. Mr. Gilmore, on his way to the settlement, called on a pious lady, who lives fourteen miles from it, and told her of the intended meeting. Her servant is the daughter of an Irish Catholic, who lives at Breadalbane. The lady told her she must go to the meeting; and directed her to ask permission for her sister, who lives in a place of service adjoining, to accompany her. Leave being granted, the lady took the girls into her room, and prayed for them most earnestly, that the means of grace they were about to enjoy might be blessed to their conversion. They attended during the meeting, and on going home from one of the services they were accompanied by one of their former associates, who had been lately converted; on their way she pressed on their minds, with much earnestness, the truths they had been hearing; and before parting with them, took them a little off the road, kneeled down on the snow, and prayed fervently for their conversion. This, to them, was an additional proof of the reality of the solemn truths they had just heard. Before leaving the settlement, they called on Mr. F., and told him the state of their minds, and he believes they returned to their places converted characters.

---

DOMESTIC.

PUBLIC MEETINGS.

WESLEYAN METHODIST MISSIONARY SOCIETY.

The annual meeting of this Society was held on Monday, May 4th, in Exeter Hall. John Hardy, Esq., M.P., in the Chair.

The business of the day was opened, with singing and prayer, by the Rev. J. Taylor, Chairman of the Conference.

The hall was crowded to excess, and hundreds sought admission in vain.

The Rev. Dr. Bunting read the Report, which, though described as an abstract, was of very great length. It commenced by stating that the society had twenty-four missionaries and six scripture-readers in Ireland. They had established schools, at which 7,000 children were receiving daily instruction, many Roman Catholic families preferring to send their children there rather than to schools of their own persuasion. In Sweden, much good has been achieved, and much more might reasonably be expected, as schools had been established. A society had also been founded for the purpose of opposing the doctrine of the heathen; this society had received the Royal sanction, as well as the support of the principal Bishops, who employed a Wesleyan Missionary as their Secretary. In Germany also much progress had been made. There was one society, consisting of 395 persons, and many others were in a state of probation. In France also the cause of true Christianity was rapidly advancing. Last year there was in one district a Wesleyan Society consisting of 268 members, but this year it had increased to 464 persons, of whom only 70 were English. In Paris seven schools had been established, and there was an ample opening for five more. There was also in Paris an Auxiliary Society, by whom 25,000 French tracts have been circulated, in addition to which 400l. had been collected there. In Spain also the circulation of the Scriptures was making considerable progress. At Gibraltar a chapel has been built on ground furnished by Government, and was fully attended by the military. A school was likewise established, at which 30 children attended daily. The missionary in Spain wrote 35 letters to the booksellers and others of the principal towns, calling upon them to become venders of the Holy Scriptures on commission. One bookseller replied that he should feel honoured by executing such a commission, not only in his own town, but on any part of the Peninsula. The missionary having travelled into Spain, described the moral condition of the great mass of the people as most deplorable, the light of the Scriptures being altogether hid from them. In Seville there were 90,000 Roman Catholics, 70,000 of whom attended neither mass nor confession. Many of these had fallen back upon infidelity and free-thinking as a refuge from the mummeries of popery. One Spanish prelate had distributed 3,000 Spanish Bibles in his district, observing that the battle was not now against Luther or Calvin, but against Antichrist. Protestants and Catholics, he said, had an equal hope of salvation, as they both professed the essential doctrines of Christianity. At Malta, the society was progressing, but at Alexandria the missionary was withdrawn for the present, it being quite hopeless for one person to make any progress, particularly when the ravages making by the plague were taken into consideration. In the South Seas, particularly in New Zealand and the Friendly Islands, the missionaries had made the most astonishing approaches to the general establishment of Christianity. Much good had also been effected both in Southern and Western Africa, and the West Indies; in the island of Ceylon they had 10 missionaries, and the Scriptures were translated and circulated, and schools were established at which 4,000 children were receiving daily instruction. The prejudices of the people had been boldly met, and idolatry had been shaken to its foundation. In the West Indies they had 76 missionaries, but it was hoped they would be increased to 100, for whose labours there was an ample field. They were preaching God's holy word to 800,000 of their fellow-creatures just emancipated from that sin and shame and curse of the country—slavery.

After some details, the Report went on to say, there were 260 missionaries divided between 170 missionary stations. There were 48,304 members, and 37,965 children were educated by the body. The amount of the year's revenue was 53,437l. 15s. 2d., being an increase on the former year to the amount of 1,204l. 8s. 2d. This did not include the splendid legacy of Horatio Cock, of Colchester, which was one-eighth of his whole fortune, amounting to 5,274l.; this, with special contributions, raised the year's revenue to 60,865l. 15s. but the average would be about 54,000l.

Lord Mountsandford, Sir Andrew Agnew, Bart., the Rev. J. Clayton, the Rev. Theodore Drury (Vicar of Keighley), the Rev. J. Dixon (of Liverpool), the Rev. Dr. Codman, (one of the Deputation from America), the Rev. Professor Tolock (of Berlin), the Rev. Mr. Williams (a missionary from the South Seas), the Rev. Dr. Humphry (President of Amherst College, in the United States), the Rev. W. Reilly (of Dublin), the Rev. R. Newton (who was loudly applauded), Henry Pownall, Esq., W. G. Scarth (of Leeds), Thomas Palmer, Esq., the Rev. John M^cLean, the Rev. R. Alder, and the Rev. M. Wilson, addressed the meeting, which lasted from 11 until a quarter past 5 o'clock: after which thanks were voted to the Chairman.

---

CHRISTIAN INSTRUCTION SOCIETY.

The subscribers and friends to this Institution held their tenth anniversary at Finsbury chapel, on Tuesday, the 5th of May. Long before the time appointed for taking the chair, this spacious building was crowded by a most respectable audience.

At six o'clock the Earl of Chichester took the chair, and the services were commenced by praise and prayer.

The Secretary read the Report, from which it appeared that, during the past year, 566 copies of the Holy Scriptures had been circulated, 1662 cases of distress had been relieved, and 2976 children had been induced to attend various schools. At the present time there were 75 Associations, having 1630 visitors, attending 40,666 families, and holding 91 prayer-meetings. To supply the increasing appetite for religious and moral books apparent in the lower classes, the Committee had provided a series of Loan Libraries. There were now fifty such libraries, each containing fifty volumes. Several interesting facts, showing the benefit which had resulted from local prayer-meetings, the loan of tracts, and open-air preaching, were adduced. The mission to resident foreigners, announced at the last meeting, and conducted by Dr. Giustiniani, had been attended with the most salutary benefit. Repeated attempts had recently been made, with considerable encouragement, to visit the jails and poor-houses. Supplies of tracts and other publications had been granted to several country Associations.

Thomas Challis, Esq., then stood forward and presented his accounts as Treasurer, from which it appeared, that the balance due to the Treasurer at the last Anniversary was £126 2s. 9d.; the total receipts during the past year amounted to £1,041 19s. 4d.; the expenditure to £1,024 0s. 1d.; leaving the balance now due to the Treasurer £108 3s. 6d.

The Rev. J. Leifchild, T. Binney, J. Burnet, C. Stovel, J. Williams, T. Morell, J. Blackburn; also C. Lushington, Esq., M.P., and H. Dunn, Esq., in animating and appropriate speeches urged the claims of this Society on the attention of the Meeting.

---

ECCLESIASTICAL KNOWLEDGE SOCIETY.

The sixth anniversary of the Society for promoting Ecclesiastical Knowledge was held in Finsbury chapel, Moorfields, on Wednesday evening, the 6th of May. Dr. Brown was in the chair.

After prayer by the Rev. A. Fletcher, and some introductory remarks by the Chairman, the Rev. Dr. Bennett read a report, which consisted chiefly of an exposition and defence of the principles and operations of the Society. It excited deep interest, and drew forth repeated expressions of applause.

The receipts by subscriptions, donations, and collections, amounted to £180 4s. 6d.; and the sale of books, to Dec. 31, 1834, amounted to £128 11s. 8d. The disbursements were, printing, publication, paper, and copy-rights, £254 2s. 7d.; postages, advertisements, books for review, &c., £26 4s. 5d.; commission and advertisements for publications, £28 8s. 8d.; balance in hand, £3 8s. 10d. Their new monthly publication, The Ecclesiastical Journal, had more than paid its expenses, and the Society was not in arrears, either to printers, or to other tradesmen. The only arrear was the remuneration which, in honour, was due to those who had furnished important communications.

The Rev. C. Stovel, T. Scales, of Leeds, Mr. Davis, Blackfriars; also Mr. Brown, of Wareham, D. Wire, Esq., H. Thompson, Esq., B. Hanbury, Esq., G. Hadfield, of Manchester, and A. Pellatt, Esq., severally defended the principles of the Society, and showed the necessity for its existence.

---

BRITISH AND FOREIGN BIBLE SOCIETY.

The thirty-first Anniversary Meeting of this Society was held on Wednesday, the 6th of May, at the great room of Exeter Hall, and was more numerously attended than any meeting since the formation of the Society. Long before the chair was taken, notwithstanding the unfavourable state of the weather in the morning, every part of the hall, save a few seats reserved on the platform, was so closely occupied, as in many instances to be inconvenient to the parties; but even with that inconvenient pressure, there was not sufficient room for all who claimed admittance. Under these circumstances it was determined that the lower room should be opened for those who could not gain admission into the greater, and that after the Report had been read to the large meeting, it should be taken down and read in the lower room, where the Treasurer of the Society, John Thornton, Esq., had consented to take the chair. Several distinguished supporters of the Society kindly acceded to the suggestions made to them, that they should deliver their addresses to the meeting in the lower room. Amongst these were the Hon. and Rev. Baptist Noel, Rev. C. Daley, Rev. G. Clayton, and the Rev. Dr. Morison.

At eleven o'clock Lord Bexley, the President of the Society, came on the platform. His Lordship was accompanied on the platform by the Marquis Cholmondeley, the Bishop of Lichfield and Coventry, Lord Lorton, Lord Mountsandford, Lord Teignmouth, Rt. Rev. the Bp. of Ohio, the Rev. Archdeacon Corrie, the Rev. J. W. Cunningham, Mr. Plumptre, M.P., Mr. Hardy, M.P., Mr. Lushington, M.P., and many other distinguished supporters of the Society.

The Secretary, the Rev. A. Brandram, read the Report, which gave statements and extracts from the communications of correspondents in various parts of the world, describing the progress of Bible distribution in those places during the year. The distribution by the Paris Bible Society had, in the year just closed, amounted to 62,194 Bibles and Testaments; the distribution of the previous year had not exceeded 55,666. The accounts from Paris contained also most gratifying intelligence of the progress of the Society in Switzerland, in some parts of which a distribution to the amount of 27,000 copies had been effected by two of the Society's colporteurs. It appeared from extracts from Dr. Pinkerton's report of the distribution of Bibles and Testaments in the North of Europe, that 27,935 copies had been distributed last year in the Hebrew, Greek, Latin, German, Polish, and other languages, and that a considerable number of these had found their way into the hands of Roman Catholics. After adverting to the satisfactory progress of Bible distribution in other parts of Germany, in Sweden, and Russia, the principal Bible Society of which latter place had already distributed 717,977 copies of the Sacred Scriptures, the Report adverted to the state of Portugal and Spain. In the former country there was now no persecution for religious opinion, but every man was allowed to choose which religion he pleased, and to worship God according to the dictates of his own conscience. In the Islands of the Mediterranean and in Greece, the distribution of the Holy Scriptures had gone on favourably, and the prospect was equally favourable in Moldavia, Wallachia, Bucharest, and part of Persia. In Calcutta, and other parts of the East Indies, there had been a much greater than ordinary distribution of Bibles and Testaments, and larger collections had been made to forward the objects of the Society. The accounts from New South Wales, and the Islands of the Pacific, were also most satisfactory. Two translations of the New Testament into the language of the different Islands of the Pacific had been brought to this country by the Rev. Mr. Yate and the Rev. Mr. Williams, and were now being printed by the Society. After going into some details from the accounts from Africa, which were on the whole favourable, the Report observed that they were the reverse in the States of South America. The attention of the Society had, during the last year, been greatly directed to the West Indies, with the view of an extensive distribution of the Scriptures to such of the newly emancipated negroes as could read. An extra subscription of £15,000 had been raised for the purpose of promoting that object without interfering with the general funds of the Society. The Report proceeded to give extracts from the communications from several islands, showing the earnest desire of the negroes to avail themselves of every opportunity to obtain religious instruction. It added that the first shipment made by the Society to that part of the world consisted of 73,695 copies of the Scriptures, the conveyance of which was given by the owners of the vessels without any expense to the Society. From returns from the Isle of France, it appeared that 60,000 negroes had received civil freedom, not one in ten of whom knew how to read; and the ignorance was, of course, great in proportion. Adverting to the progress made by the North American Bible Society, the Report stated that its receipts in the last year were 88,600 dollars; that its issue of Bibles and Testaments exceeded 110,000 copies, bringing up the whole distribution, since the commencement, to 1,113,000. The receipts of the past year amounted to £107,926. 1s., being the largest amount ever received in one year since the Society's first commencement. In that amount there were two items, which could not be included in the permanent income of the Society. The first was a legacy of £11,695. 12s. 9d. (less by the legacy duty), being a bequest of the late Horatio Cock, Esq.; and the other a sum of £15,000, voted exclusively for the negro fund. But when these were taken into account, the general subscriptions of the Society would be found to be little less than those of the previous year. In these were included a sum of £29,184. 13s. 7d., being the amount of free donations from auxiliaries to the Parent Society. The expenditure within the year was £84,249. 13s. 4d., leaving a balance exceeding £23,000; but the engagements of the Society amount to above £69,000. The distribution by the Society in the past year amounted to 653,604 Bibles and Testaments, and portions of the Holy Scriptures, including those sent to the West Indies, &c.; but even after deducting the latter, it would be found that there had been a considerable increase of the issues in the last year as compared with the previous years. The Report, after again adverting to the exertions made for the West Indies, and the prospect held out that those exertions would, under the Divine blessing, be attended with complete success in the religious instruction of the negro, proceeded to state that the present year, 1835, was the third centenary anniversary of the first printing of an English Bible. It then contrasted the state of society, and of England generally of that day with those of the present, and deduced the moral greatness of England now, compared with what it was then, to its exertions to promote the free circulation of the Holy Scriptures. At that time the number of copies in circulation was very small; the extent of the demand in the present day, as contrasted with that, might be judged of from this fact, that in one day last month orders had been given for 365,000 copies of new editions.

Amongst the speakers were the distinguished individuals whose names have been already mentioned, to which may be added, the Rev. Dr. Spring (representative of the American Bible Society), J. Leifchild, W. Yate, of the Church Missionary Society, Mr. Williams, and Hugh Stowell.

---

BRITISH AND FOREIGN SCHOOL SOCIETY.

The thirtieth Anniversary of this Institution was held at Exeter Hall, on Monday, the 11th of May. On no former occasion have we witnessed a more numerous attendance.

At twelve o'clock Lord Brougham appeared on the platform, and was received with long continued cheers.

Edward Dunn, Esq., the Secretary, read the Report, which commenced by noticing the death of the late J. B. Wilson, Esq., who had been a warm supporter of this Institution. By his will he had bequeathed to it the reversion of £2,000 three per cents. It went on to state, that the Society's premises had been altered and completed in a most satisfactory manner, but the expense had exceeded that for which provision was made. The model school carried on under the direction of Mr. Crosswell continued to maintain its high character, and was a source of the greatest satisfaction to the Committee. There had been scattered in the country 103 young persons, who had received assistance from this Society, without which they could not have been introduced to spheres of active usefulness. Persons of various Dissenting denominations, and members of the Established Church, had taken advantage of the Institution, and had manifested in their conduct towards each other that unity which bound all Christians together in the love and service of their divine Master. A number of new schools had been opened with considerable prospects of success. Since the last anniversary, Government had made a second grant of £20,000 towards promoting education, which had been accompanied by a difference in the mode of distribution, so that the schools conducted on this system had obtained only £6,800 of it. The Committee felt that whatever was done should be on broad and general principles. Grants of slates, lesson books, and other materials, had been made during the year. Fifty-nine schools, educating 7,250 children, had been aided during the same period. The report then reverted to the Society's foreign operations, and particularly noticed the desire for instruction manifested by the negroes in the West Indies. It concluded by adverting to the benefits which the Institution had conferred on the country.

William Allen, Esq., presented his accounts, as Treasurer, from which it appeared that the total receipts during the year were £2,645 10s.; the expenditure amounted to £3,482 7s. 1d.; showing a deficiency upon the general statement of the year of £836 17s. 1d. Those reports, he observed, only showed the receipts and expenditure of the current year; perhaps, on a future occasion, it would be advisable to give a statement of the Society's assets, and carry on the balance.

The principal speakers on the occasion were, Mr. Ainsworth, M.P., Mr. Pease, M.P., H. Pownall, Esq., Mr. Hume, M.P., C. Lushington, M.P.; Rev. Messrs. G. Clayton, J. Burnet, Dr. Humphreys, J. Williams, and Professor Vaughan; besides the noble Chairman, whose opening and closing address imparted no ordinary interest to the meeting, and were listened to with marks of the warmest approbation.

---

PROTESTANT SOCIETY FOR THE PROTECTION OF CIVIL AND RELIGIOUS LIBERTY.

The twenty-fourth anniversary of this important institution was held at the City of London Tavern on Saturday, the 16th of May. On no former occasion have we ever witnessed greater interest excited. At an early hour every part of the large room was crowded, and hundreds retired, unable to gain admission. On the platform we observed Mr. Brotherton, M.P.; Mr. Alderman Wood, M.P.; Mr. Ewart, M.P.; D. W. Harvey, M.P.; Mr. R. Potter, M.P.; Mr. J. Scholefield, M.P.; Mr. C. Lushington, M.P.; Mr. J. Parrat, M.P.; Dr. Brown, and several dissenting ministers.

At twelve o'clock the arrival of Lord Brougham, who had been appointed to preside on the occasion, was announced, and called forth the repeated acclamations of the assembly. His Lordship immediately took the chair, supported by John Wilks, Esq. on his right, and Mr. Alderman Wood on his left.

And here we cannot help expressing regret that our limits will not allow us to present our readers either with the opening or closing address of the Noble Chairman on this occasion. Without pledging ourselves to the correctness of every sentiment that was uttered, we have no hesitation in affirming,—which is perhaps the highest eulogium in the fewest words,—that these eloquent appeals were every way worthy of the liberal, the enlightened, the energetic Henry Brougham; a name which, whatever lustre it may derive from the title appended to it, will ever be indebted for its highest and most gratifying honours, to the heart, the intellect, and the character of the man.

For these speeches, together with those of Mr. O'Connell, Dr. Brown, J. Wilks, C. Lushington, D. W. Harvey, the Rev. Messrs. Stowell, Hoppus, Sibree, Morell, Dr. Morison, &c., &c., we must refer our readers to the Patriot of the 20th ult., whose ample columns will afford them a gratifying report of the meeting.

The following Resolutions were unanimously adopted:—

1. That to the great and benignant principles of Religious Freedom, this Society, including many hundred congregations of Protestant Dissenters of different denominations, in England and Wales, continue firmly attached: That they must alway regard every interference with the rights of conscience as offensive and unjust—as detrimental to general happiness—and as calculated to produce those hypocrisies or martyrdoms which wisdom and goodness abhor: And that such interference exists in every age when perfect social equality, irrespective of religious opinions and modes of worship, is not enjoyed; and in every country where any civil advantage is bestowed, or prejudice inflicted, in consequence only of religious opinions entertained, or modes of worship preferred.

2. That such principles should be avowed by this Society, if they were but humble and unconnected individuals, or if they constituted a small minority in the State; but may be more confidently cherished, and more boldly proclaimed, when Dissenters from the Established Church are great in numbers, information, independence, activity, influence, and wealth—when experience has demonstrated the wide and deep injuries which other principles and practice produce—when the energies and benefits of the voluntary principle have been felicitously evinced—and when the situation of other countries proclaims that Religion and Religious Freedom best prosper together—and that no secular alliances are needful to promote the happiest influences of piety, or the progress of truth: and that, to disregard, or to insufficient attention, to these principles, this Meeting mainly attribute the numerous grievances which yet peculiarly affect Protestant Dissenters, and the inadequate progress made by the Legislature and successive Administrations towards their redress.

3. That among those grievances this Meeting include the continuance of Church Rates, which they had hoped, ere now, would have ceased;—and to which they object because these Church Rates press specially on peculiar portions of the people—because they might be averted by a just appropriation of property belonging to the Church—because they occasion extensively irritating feuds, and local litigation—and because they are peculiarly obnoxious to those parishioners who, conscientiously dissenting from Church Establishments, erect and maintain their own places of worship—and support their ministers—relieve the necessitous of their communion—educate the young—and defray every congregational expense, without asking or desiring assistance from the State, and at their own spontaneous and voluntary charge. That in connexion with this object, this Meeting sincerely express their condolence with Mr. John Childs, of Bungay, in the imprisonment he is now enduring in the County gaol at Ipswich, on account of his conscientious objection to the payment of Church Rates—and also its abhorrence of the system which has subjected to such cruel and unmerited sufferings, an individual who has conferred great benefits on the cause of Religion and Morality by means of the press.

4. That this Meeting also object to the continuance Of the Marriage Laws, which for the solemnization of Marriage, drag Protestant and Catholic Dissenters, in defiance of their conscientious aversion, or doctrinal opinions, to the Altars of the Established Church—and regret that their sound principles have not been regarded in the measures propounded by the last and preceding Government, for their relief. And while they acknowledge the courtesy their claims have received, they express their belief that satisfaction will never ensue till all classes have the option to consider Marriage as a religious solemnity, or as a civil contract—and to have the religious solemnity celebrated by the Ministers of the Congregations or Denomination to which they belong—nor till Marriages may be registered by a civil officer with safety and facility, and on economical terms.

5. That the want of a National Civil Registration of Births, Marriages, and Deaths, is also among the wrongs which this Society have exposed and deplore. That whilst they know that much-needed and incalculable benefits would result to the whole Empire by the improvement required—that valuable statistical information would be supplied, and all property become more secure—yet that the imperfections of the present system are peculiarly oppressive and vexatious to Dissenters from the Church, and that the evils they suffer must induce them to urge for an efficient and immediate remedy with universal, anxious, and unslumbering zeal.

6. That whilst this Meeting acknowledge the efforts made by a former Administration, who have now succeeded to the Government, and by liberal Members of the Legislature to remove the impediments which prevent Dissenters from sharing the benefits and honours of our National English Universities—they have yet to complain that the spirit of intolerance, and of selfish and sectarian exclusion, has been triumphant; and that even the Charter to the London University, founded on expansive and wise principles, has been deferred: and especially as on the survey of Europe and America, and even of Scotland, they discover that Colleges and Universities, with powers of conferring degrees, have been numerously and usefully established—and as they believe that the prevalence in England of similar liberality would improve our national destinies, and give cause both for Science and Religious Liberty to rejoice.

7. That many other matters prejudicial to Dissenters require interposition and relief—as, 1. The absurd jurisdictions of the Ecclesiastical Courts, and their powers to enforce by penance and indefensible punishment the decrees they pronounce. 2. The liability of Dissenters to provide substitutes if chosen church-wardens. 3. The heavy charges arising from the want of some summary means of perpetuating the Trusts of their Chapels, without the enormous tax from frequent conveyances at present sustained. 4. The non-extension to them of the remission of duties chargeable on the materials used in the erection of their places for worship, which is allowed in favour of the churches and chapels of the Established Church. 5. The powers of the clergy to prohibit the tolling of the bell on the death or funeral of Dissenting parishioners, and to refuse the admission of their corpses into the church, and to read the Burial Service over those who die unbaptized, though interred in the parish church-yard. 6. The exclusion of Dissenting Ministers from officiating (as is permitted in Ireland) in church-yards at the interment of friends. 7. The difficulty of punishing, summarily, the interruptions of public worship by the persecuting or profligate. And 8. The right of Clergymen, however prejudiced, incompetent, and unpopular, officially to preside at Vestries of parishioners; as well as other matters, diversified and vexatious, which chiefly arise from the peculiar favour manifested to the Established Church, and the withholdment of that perfect equality as to civil rights between religionists of every class, for which this Society will ever contend.

8. That with such various grievances, urgent and unredressed—and regarding the dispositions manifested, by high ecclesiastical authorities and parties proud in rank and power, to agitate the people and the parliament by alarms for the Established Church, and to resist even the reasonable concessions so justly required—and believing that a crisis has arrived or is approaching, on which the early triumph or temporary retrogression of the rights of conscience may depend—this Meeting would urgently invoke Dissenters and Methodists, and all friends to liberal principles, throughout the empire, to be up and stirring—to prepare for new strifes and elections—to nominate and the return to the House of Commons only such Representatives as will vindicate those rights firmly and with zeal—and to afford to the present Administration the countenance and cooperation merited by their sacrifices and efforts for Freedom and Reform, and which may enable them to do justice to Ireland and Great Britain, by promptly correcting every ecclesiastical and corporation abuse.—And that this Meeting regard with decided approbation and gratitude the strenuous efforts now making in and out of Parliament to remove the taxes upon knowledge, satisfied that there is no greater obstacle than such taxes to religious liberty, as well as to religious instruction.

9. That the following ministers and gentlemen of different denominations constitute the Committee of the Society, with power to add to their numbers, and appoint all other officers:

• Rev. F. A. Cox, LL. D.
• ---- W. B. Collyer, D.D. F.A.S.
• ---- George Collison
• ---- Alexander Fletcher, A.M.
• ---- Thomas Jackson
• ---- Thomas Lewis
• ---- John Morison, D.D.
• ---- Thomas Russell, A.M.
• Mr. Edward Ashby
• William Bateman, Esq.
• James Esdaile, Esq.
• Martin Prior, Esq.
• Thomas Wilson, Esq.
• Matthew Wood, Esq. M.P.
• John Wilks, Esq. M.P.
• James Young, Esq.

That cordial thanks be rendered to those by whom the duties of the office have heretofore been fulfilled—and that James B. Brown, Esq., LL. D., be requested to become Treasurer to this Institution.

10. That the Meeting avail themselves gladly of another opportunity to reiterate their grateful expressions to John Wilks, Esq., M.P., the Honorary Secretary of the Society from the formation, for the zeal and prudence he has displayed—and for the devotedness and ability with which he has often resisted intolerance and persecution, and struggled for that vital and glorious liberty, to which he has long proved himself to be entirely attached.

11. That the Society cheerfully offer their acknowledgments to those members of the Legislature who have presented their petitions and laboured on their behalf; and hailing with gratification the presence at this Meeting of Joseph Brotherton, Esq., M. P., William Ewart, Esq., M. P., Daniel Whittle Harvey, Esq., M. P., Charles Lushington, Esq., M. P., Daniel O'Connell, Esq., M. P., Richard Potter, Esq., M. P., Joseph Scholefield, Esq., M. P., T. Thornely, Esq., M.P., and Matthew Wood, Esq., M.P., they hope during future efforts to receive their unabated support.

12. That this Meeting are also rejoiced by the presence of the Rev. Dr. Codman, the Rev. Dr. Humphrey, the Rev. Dr. Spring, and the Rev. Mr. Baird from America—and congratulate them and the world on the proofs supplied by their interesting, enlightened, and prosperous country in favour of the voluntary principle in matters of religion, and which demonstrate that her grace and glories may be well and widely diffused without alliance to the State.

BROUGHAM, (Chairman.)

13. That this Society, who have hailed as Chairmen at preceding Anniversaries some of the most distinguished Royal and Noble advocates for Civil and Religious Liberty, feel peculiar pleasure in expressing their gratitude and delight that the Rt. Hon. Lord Brougham has presided at their Meeting this day. Assured of the cordiality and success with which for many years, he has dedicated his intellect, eloquence, and vast attainments, to the cause of Education—to the abolition of Slavery—to the accomplishment of legal, corporate, and public reforms—and to the general amelioration of his country and the world—the Meeting are cheered by the interest he has manifested in the claims and wrongs of the hundreds of thousands of their countrymen whom they represent—and anticipate from the powerful support he can supply that ere long victory will smile on their efforts, and that knowledge, truth, and liberty will for ever prevail.

---

THE LEICESTERSHIRE BAPTIST ASSOCIATION.

The Baptist churches in Leicestershire, formerly connected with the Northamptonshire Association, which embraced most of the churches in the counties of Derby, Rutland, Leicester, Nottingham, Lincoln, Buckingham, Bedford, and Northampton, impressed with a conviction that its efficiency was considerably impaired by its extent, thought it desirable to form a separate Association, which should be more limited in its range, and more definite end concentrated in its efforts.

In pursuance of this object, a meeting of ministers and deacons, with their friends, was convened in the school-room of the Harvey Lane chapel, Leicester, on Monday, November the 10th, 1834; when the following resolutions were unanimously passed:—

1. That the churches of the Calvinistic Baptist denomination, assembling at Arnsby, Appleby, Husband's-Bosworth, Loughborough, Harvey-Lane, Leicester, Monk's-Kirby, Oadby, Sheepshead, and Sutton-in-the-Elms, do now form themselves into a Union, to be called "The Leicestershire Baptist Association."

2. That the great design of this Union be the promotion of the kingdom of Jesus Christ; by holding meetings for mutual exhortation and united prayer;—by affording opportunities for the cultivation of brotherly love between the ministers and members of the several churches; by endeavouring to advance the cause of the Redeemer throughout the county.

3. That this Association hold its meetings twice a year—on the Tuesday in Easter week, and on the first Tuesday in November: and that they be holden at each place connected with the Union in its turn; each minister being expected to preach in his course. And that at the Spring meeting a report of the state of the churches be received, and the business of the Association transacted.

4. That with a view to the relief of cases of ministerial distress, to assist in carrying the gospel into neglected villages, and to defray the necessary expenses of the Association, a fund be established, sustained by collections at the half-yearly meetings, as well as by private subscriptions. And that a Committee of Management be formed, composed of the ministers and deacons of the churches.

5. That all churches in the county or its vicinity, wishing to unite with the Leicestershire Association, be requested to convey their sentiments, either by letter or otherwise, through some member of the Union, at one of its regular meetings; and that such applications be attended to without delay.

6. That Mr. New, of Arnsby, be requested to act as Secretary, and Mr. C. B. Robinson, of Leicester, as Treasurer, for the first year; and that the Secretary be desired to give a fortnight's notice of each meeting to the ministers or deacons of the churches.

The Association held its first meeting at Arnsby, on Easter Tuesday, April 21. The services commenced, in the morning, at half-past ten o'clock, when communications were received from different churches; in the afternoon Mr. Aveline, of Loughborough, preached from Acts xvi. 5, "On the present state of religion in the churches, and the best means of promoting its improvement:" in the evening Mr. Mursell, of Leicester, preached from 1 Cor. xv. 24. The services were numerously attended, and left a very gratifying impression; from which it is hoped, that the Union may be productive of considerable good.

The next meeting of the Association will be held at the Harvey Lane chapel, Leicester, on the first Tuesday in November.

It is to be regretted that, from some misunderstanding, no numerical report was received from many of the churches; consequently, the results of the past year cannot be accurately recorded.

J. New, Secretary.

---

WELLS, SOMERSETSHIRE.

The following important and interesting case of the Baptist Church in the city of Wells, is respectfully submitted to the consideration of the friends of Zion.

In the year 1814 a few persons, desirous of advancing the cause of Christ in this populous city, opened a room for the preaching of the gospel, which, being well attended, led to the purchase of some freehold property, that was converted into a chapel and burial-ground, the cost of which was £540. This case received the sanction of the ministers in the neighbourhood, among whom were the Rev. Messrs. Ryland, Roberts, Murch, Saunders, and Tidman.

Subsequent to the removal of the first minister, the Rev. J. P. Mursell fixed his residence among them, and it pleased the great Head of the Church to bless his labours to such a pre-eminent degree, that it became absolutely necessary to build the present commodious chapel, which was opened in October, 1827, by the Rev. Robert Hall.

The cause, from that period, has been growing, until the Rev. Mr. Groser, their late pastor, embraced the sentiments of Mr. Irving, and renounced believers' baptism. Having given up his pastoral office over this church, and opened another place of worship in the city, many of the church and congregation followed him, which has placed this once flourishing interest in peculiar difficulties with regard to the finances. The sum expended in building the present chapel, including the debt remaining on the first purchase, is as follows:—

Purchase, Building, &c.	1190	15	7
Subscriptions and Contributions	890	15	7
	------	---	---
Balance due	300	0	0

The ministers in the neighbourhood have kindly afforded their aid, and view this interest as one of no ordinary importance, since it presents an extensive field for the exercise of genuine benevolence. The deacons and friends, having the fullest confidence in the liberality of the Christian public, respectfully solicit early donations, that they may be freed from the payment of interest money, by the present debt being liquidated, and thereby be enabled to give all their support to a faithful minister of the everlasting gospel. This hope is greatly strengthened by the consideration, that, through the blessing of God, the congregation is increasing, and the prayer-meetings are well attended. The following ministers will cheerfully receive contributions for the above case:—Rev. S. Summers, T. S. Crisp, and T. Winter, Bristol; J. Jackson, Bath; T. Clarke, Paulton, near Bath; J. Mason, Norton St. Philip's, near Bath; J. P. Mursell, Leicester; T. Price, London; J. S. Bunce, Devizes; W. Jones, and J. Dyer, Frome; and Mr. C. Tyte, Watchmaker, Wells.

---

CHAPELS OPENED.

KEYNSHAM, NEAR BRISTOL.

In the autumn of the last year it was found necessary to take down the old meeting-house, its dilapidated state having rendered it unsafe to worship in. A new one is erected on the same site, the internal arrangements of which are much more commodious than those of the former. It was opened for Divine worship on Tuesday, the 21st of April; on which occasion, Mr. Summers, of Broadmead, Bristol, preached in the morning, from 1 Cor. xiii. 12; Mr. Winter, of Counterslip, Bristol, in the afternoon, from Matt. xiii. 16, 17; and Mr. Lucy, of Lady Huntingdon's, Bristol, in the evening, from 1 Pet. iii. 18. The devotional services were conducted by Messrs. John Jackson and James Jackson, of Bath, Probert, of Bristol, and Fuller, of Hallen; Mr. Ayres, the pastor of the church, closing the services of the day with prayer and thanksgiving. The collection amounted to £32. The whole cost will be £700; about £300 remaining yet to be liquidated. The church and congregation, by no means opulent, have exerted themselves to the utmost, and would feel particularly grateful for such assistance from their Christian brethren as should render it unnecessary for their pastor to leave them for the purpose of soliciting contributions. They trust this new period in their history will be the commencement of a brighter day than any which has yet dawned upon them.

---

THOVERTON, DEVON.

A new Baptist chapel was opened for Divine worship at Thoverton, October 2nd, 1834; when the Rev. S. Nicholson, of Plymouth, preached in the morning; and the Rev. J. Baynes, of Wellington, in the evening. Mr. Hoskins, minister of the place, was publicly ordained and recognized as pastor of the church in the afternoon, when the Rev. P. Anstie, of Exeter, described the nature of a Christian church; the Rev. S. S. Hatch, of Honiton, asked the usual questions; the Rev. C. Sharp offered the ordination prayer; the Rev. Dr. Payne (Indep.), of the Western Academy, gave the charge; the Rev. Messrs. W. Blaudy (Indep.), C. Bushby, and R. Pyne, took part in the devotional services, which were numerously and respectably attended. This neat and substantial chapel, measuring 49ft. by 32ft., including two school-rooms, a small burying-ground, and expenses of writings, &c., cost only £480. Nearly one-third of the amount has been already obtained; for the remainder Mr. Hoskin is now soliciting the Christian public. The previous destitute state of this neighbourhood, and its present promising appearance, give it peculiar claims on their attention.

---

SHREWTON, WILTS.

A new chapel was opened at Shrewton, Wilts, November 20, 1834. The Rev. P. Saffery, of Salisbury, was to have preached the morning sermon, but in consequence of illness, his place was kindly supplied by the Rev. C. Williams, Independent minister of Salisbury. The afternoon and evening sermons were preached by the Rev. Messrs. Day, of Wincanton, and Winter, of Bristol.

The services were interesting and impressive. The pastor of the church at Shrewton, the Rev. J. Gunning, is about to appeal to the Christian public to aid his poor but zealous flock in liquidating the debt which remains on their new place of worship; and it is hoped that he will meet with kind and liberal encouragement.

---

HATHERLEIGH, DEVON.

On Thursday, the 12th of March last, the new Baptist chapel at Hatherleigh, Devon, was opened for Divine worship. In the morning, brother Veysey, of Torrington, read and prayed; and brother Nicholson, of Plymouth, preached from Matt. xiii. 33; and brother Pyne, of Bideford, closed in prayer. In the afternoon, brother Pyne read and prayed; and brother May, of Croyde, preached from Acts viii. 5. In the evening brother Pulsford, of Torrington, read and prayed; and brother Nicholson preached from John vi. 37, 38, and closed in prayer. Though the rain was tremendous all the forenoon, yet the place was crowded, and great numbers were prevented coming by the waters which overflowed the roads. This is a cause commenced by the Baptist friends of Torrington, and at present promises to be successful, far beyond the most sanguine expectations of its warmest friends.

A gallery appears to be much needed already. May the friends of the Redeemer be ready cheerfully to aid this poor but pious people in this good and very desirable work! The present erection is 45ft. by 28ft., and has cost about £300., of which not more than £50. has been raised. Here is a fine field for a home missionary. If a holy, active man could be placed there, there is good ground to expect a most abundant harvest.

---

ORDINATIONS.

CHATHAM, KENT.

On Thursday, February 26th, the Rev. F. Overbury was publicly recognized as the pastor of the Baptist church meeting in Providence Chapel, Chatham. The Rev. R. W. Overbury, of London, commenced the service with reading and prayer. The Rev. T. Price, of Devonshire Square, delivered the introductory discourse, asked the usual questions, and received Mr. Overbury's confession of faith. The Rev. W. G. Lewis, of Chatham, offered the ordination prayer. The Rev. W. H. Murch, president of Stepney College, gave the charge, from Col. i. 7; and the Rev. J. Smith, of London, preached to the people, from Phil. i. 27. The Rev. P. Thompson, A.M. (Indep.), concluded the interesting service with prayer.

---

ARTILLERY-STREET, LONDON.

On Wednesday, May 20, the Rev. C. Bathurst Woodman was publicly recognized as the pastor of the church assembling in Artillery-street, Bishopsgate without. The Rev. J. B. Shenston commenced the service by reading the Scriptures and prayer; Rev. N. M. Harry, of Broad-street, delivered the introductory discourse; the Rev. J. Belcher asked the usual questions; the Rev. A. Tidman, of Barbican, offered the designation prayer; and the Rev. J. E. Giles, of Salters' Hall, delivered the charge to the minister.

On the following evening, the Rev. T. Price, of Devonshire Square, preached to the people; the Rev. Messrs. Murch, president of Stepney College, Davies, of Aldermanbury, Peacock, of Spencer Place, &c., conducted the other parts of the service. The interest of the meeting on Wednesday was greatly increased by the presence of the venerable Isaiah Birt, who, though too ill to officiate, attended for the purpose of expressing his deep and affectionate interest in the welfare of his young friend, Mr. Woodman, and of the church assembling in Artillery-street chapel.

---

EVESHAM, WORCESTERSHIRE.

The Rev. J. Blakeman, late of Crayford, has accepted the unanimous invitation of the Second Baptist Church, Evesham, Worcestershire (late Rev. C. Room, removed to New Park Street, London), and entered on his stated pastoral labours the first Sabbath in April last.

---

DEPUTATION TO AMERICA.

The Secretaries of the Baptist Union have received a letter from Dr. Cox and Mr. Hoby, dated New York, April 15. We are happy to learn that our esteemed brethen reached the shores of America the preceding day in safety, and were then preparing to enter upon their arduous duty.

---

NOTICES.

The first Meeting of the East Kent Particular Baptist Association will be held (Providence permitting) at Dover, on Tuesday and Wednesday, June the 9th and 10th. The brethren, T. Cramp, of St. Peter's, and Steadman, of Ramsgate, to preach. On Wednesday evening a public meeting will be held, in order to form an Auxiliary Baptist Misssionary Society for East Kent and its neighbourhood. The Rev. Eustace Carey is expected to be present.

---

The Annual Meeting of the Lancashire and Yorkshire Association of Baptist churches will be held on Tuesday and Wednesday in Whitsun week, in George-street chapel, Manchester. Brethren Godwin, Steadman, of Bradford, and Stephens, are to preach. In case of failure, brethren Acworth, of Leeds, Harbottle, of Accrington, and Larom.

Accommodation will be provided for such friends as may come from a distance.

---

The annual meeting of the Bristol Education Society will take place on Thursday, the 11th of June instant, at the vestry of Broadmead meeting, Bristol. The sermon will be preached by the Rev. James Acworth, of Leeds, at Broadmead meeting, at eleven o'clock in the forenoon.

---

The Annual Meeting of the Baptist Union will be held at New Park Street chapel, on Wednesday morning, June 17. Breakfast at six o'clock. The chair to be taken precisely at seven.

A preparatory meeting of the ministers and representatives will be held at Salters' Hall chapel, on Monday, June 15th, precisely at five o'clock in the afternoon; when it is earnestly hoped the brethren, especially those from the country, will attend.

---

The annual sermon for the Baptist Building Fund will be preached by the Rev. J. J. Davies, of Tottenham, on Sunday evening, June 14th, at Maze Pond chapel. Service to commence at half-past six.

The annual meeting will be held on Monday evening, June 22nd, at Eagle-street chapel, Red Lion Square; the chair to be taken by Joseph Fletcher, Esq., at half-past six.

RECENT DEATHS.

MRS. MARY MIDDLETON.

Died, on the 16th of April, in the eighty-fifth year of her age, Mary, relict of the Rev. J. D. Middleton, the first pastor of the Baptist church, Lewes, Sussex. For upwards of fifty years she honourably sustained the Christian character, and "came to her grave in a full age, like as a shock of corn cometh in in his season."

---

MR. NICHOLAS MEHL.

Died, on May 2nd, 1835, Mr. Nicholas Mehl, of Chiswick, a deacon of the Baptist church at Hammersmith, in his 82nd year. He was a native of Strasburg, in Germany, and left that country for England at the age of 19; was baptized by the Rev. J. Uppadine in the year 1806. He was one of the warmest friends to the Baptist cause at Hammersmith, and his unassuming simplicity of manners, purity of conduct, and marked benevolence of character, made him beloved by all who knew him. It may, with truth, be said, he devoted his time to the cause of God, paid much attention to the poor, and in promoting their comfort seemed to find his own happiness. May his aged widow, and the church with whom he has been so long connected, trace his footsteps, and follow him as far as he followed Christ. His remains were deposited in the vault beneath the school-room, attached to the Baptist meeting-house, on Thursday, the 7th of May, there to repose until the resurrection morn. The Rev. J. Uppadine improved his removal the following Sabbath morning, from Rev. vii. 14, to the end.

---

THE REV. SAMUEL SAUNDERS.

On Tuesday morning, May 19, at half-past one o'clock, died, suddenly, of a fit of apoplexy, in the 56th year of his age, the Rev. Samuel Saunders, for nine years pastor of the Baptist church assembling in Byrom-street, Liverpool. By this sudden and painful stroke the church is clad in mourning, and a deep and solemn impression is made in the town at large. A memoir of the deceased may soon be expected.

NEW PUBLICATIONS.

Just Published.

The Just Cause; or, the Claims of the Dissenters Expounded, and their Conduct Vindicated.

An Appeal to the Legislature and the Nation, upon the unconstitutional Character and irreligious Tendency of an Ecclesiastical Establishment, united with the Civil Government. By A. Z.

Strict Communion Vindicated. An Answer to the Question, "Why are you a Strict Baptist?" By John Bane, minister of the Gospel, Aylsham.

---

Errata.—In our last number, at page 185, for "tracts" of Elias Hicks, read "tenets." And in p. 186, after "bold," read "that of" the Apologist.

---