Chapter II: Part 2

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

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

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

A HEATHEN MAN AND A PUBLICAN.

ON THE PROPRIETY OF INSTRUMENTAL MUSIC IN DISSENTING CHAPELS.

_To the Editor of the Baptist Magazine._

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

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

MUSICUS.

_London, Feb. 7, 1835._

POETRY.

PLEADING FOR MERCY.

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

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

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

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

REVIEWS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We must make room for the concluding paragraph:--

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BRIEF NOTICES OF RECENT PUBLICATIONS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

OBITUARY.

MR. SAMUEL WARMINGTON.

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

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

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

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

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

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

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

RELIGIOUS INTELLIGENCE.

FOREIGN.

CANADA.

_To the Editor of the Baptist Magazine._

DEAR SIR,

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

_Hamsterley, Feb. 9th, 1835._

* * * * *

_Montreal, 6th Nov. 1834._

MY DEAR BROTHER,

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

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

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

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

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

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

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

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

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