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proportion of his near relatives adhered to that persuasion. The early stages of his career, therefore, lay along a path beset with spiritual danger. It might have been expected that he would have been allured by the false light of opinions with which he was so much brought in contact; opinions too, deriving as they did at that time, and especially perhaps in that locality, an adventitious lustre and attraction from the brilliant genius of Dr. Priestley. This, however, seems never to have been the case, for shortly after reaching manhood, he published a considerable volume in opposition to these views. Of this work nothing is now known, except that it appears subsequently to have procured him some facilities in his admission to holy orders. It is certain that at this time his habits and associations were those of a man of the world; and it is a remarkable fact, that of three companions with whom he was accustomed to mix, one was a Socinian, another a Roman Catholic, and the third an Infidel. He was already within the whirl of a vortex which bid fair indeed to hurry him to spiritual ruin. The peril of his position at this period, whenever it was alluded to in the after years of his life, seemed to create a kind of shudder; and his deliverance always called forth expressions of devout gratitude to his divine benefactor. In his hours of mirth and dissipation he might forget God; but

"Conscience, while she seems to sleep

On rose and myrtle, lull'd with Syren song

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Behind her secret stand, marks every fault, And her dread diary with horror fills." Happily for him she read in his ear that diary. He had times of reflection, and of the intensest and bitterest remorse. tained, during all this time, a lively belief in, and respect for, the truths of revelation, and an intellectual passion for correct theological views. His heart was, nevertheless, without the vital principle of divine grace, and his life without the fruits which indicate its existence. It was, as nearly as can be told, about the age of twenty-nine, that he was led to turn his thoughts to the ministry in connexion with the Established Church, and, after going through the necessary course of study, he was ordained by the Archbishop of York, on the 6th of August, 1815.

Still without any evangelical knowledge or appreciation of divine truth, but with a

desire to be brought into a more excellent way, it is probable that he adopted his new profession as being better suited to his tastes than commercial pursuits. His first engagements after his ordination, were in some of the rural parts of Yorkshire. His sense of the importance of personal piety became more pointed and pressing, It pleased the Almighty about this time to deprive him of his father, to whom he was very strongly attached. The blow fell heavily. After performing the last duties to his parent he returned to his village labours, determined to make the pearl of price, the object of his first and chief pursuit. His convictions became now deep and agonizing. He spent much time in the solitude and retirement of the forest, wrestling violently with God. The blessing thus sought was not withheld. driven bark found "an anchor sure and steadfast." "Christ was made unto him wisdom, and righteousness, and sanctification, and redemption." The light of heavenly truth kindled in his understanding and his heart. "Old things passed away, and all things became new."

His

About this time he removed to Colne in Lancashire, which place he left, however, after a limited residence, on obtaining the curacy of Long-Preston. Here he married in 1818, and continued for several years to labour in word and doctrine. He was peculiarly happy in his domestic associations. He loved his work; and was much loved and honoured by his parishoners. He was not, however, long permitted to enjoy the calm. In 1823, one of the heavy billows of life broke over him, in the loss of his wife.

The scene of his labours shortly after this afflictive event was changed to Leck. It is not known certainly when he first became doubtful of the rectitude of his position as a minister of the church by law established. During his residence at Leck, however, his views on this subject became so decided that he felt compelled to withdraw from the connexion in which he found himself, and to commit his way to providence. With several children,-few pecuniary resources, and a large circle of friends, - from all of whom he received remonstrance, from many, opposition, and from some, perhaps, a cold and scornful farewell, the sacrifice was not a small one. He had, however, learned the great lesson, that he who puts his hand to the plough

must not look back. The sentiment of the poet was his,

"And must I part with all I have,

My dearest Lord, for thee?
It is but right, since thou hast done
Much more than this for me.
"Yes, let it go, one look from thee
Will more than make amends,
For all the losses I sustain,

Of credit, riches, friends."

He knew that He who required the sacrifice could repair it. The step was taken, and it is needless to say was never regretted.

He now remained some time unconnected with any religious denomination, and was subsequently led to take up his residence at Whitehaven, where he joined the Independents, under whose auspices he laboured for a course of years in one of the rural parishes of Cumberland. While thus engaged, however, "still increasing light" was breaking on him. He became convinced that the baptism of infants was without precedent in the sacred scriptures. Another step in advance was now to be taken, and, as nearly as can be told, about the year 1832, he was immersed at Tottlebank, by that able and devoted servant of Christ, the late Rev. Thomas Frearson. His connexion with the Independents was of course now to be relinquished, and he took the pastorate of a small Baptist church which grew up in the same district under his own eye. His health shortly afterwards became so precarious, as to require that he should abstain from all regular ministerial engagements. He now again took up his abode at Whitehaven, where he remained for a course of years, frequently supplying vacant pulpits, and assiduously engaged in visiting the sick and the destitute. In the early part of the present year, he was induced, by domestic circumstances, to remove to Reading. His general health, since the relaxation of his labours, had improved; and, up to the time of his last illness, gave no indications of decay. With habits of temperance, and great activity, he seemed, to human observation, likely to reach something more than the threescore years and ten of man's term. Not so were the arrangements of Heaven. His place in the mansion was prepared. His connexion with the scenes of perplexity and darkness through which he had passed, was soon to cease. One change only remained, not from one section of the militant church, from one view of divine truth, or from one scene of toil to another; but from all these; from all that is shadowy and

transient, to all that is substantial and enduring; from

"the bud of being, the dim dawn,

The twilight,"

to the beatitude of real life, to

"scenes of permanent delight,

Full above measure, lasting beyond bound." The rest is soon told. He returned from a short visit to London on Saturday the 18th of August, in more than his usual health and spirits. On the following day, (Sunday), he complained of slight indisposition, and medical advice was procured. The symptoms did not disappear, but gave no serious cause of alarm until the Wednesday, after which the disease suddenly took so virulent a form as to defy successful treatment. The physical exhaustion, and occasionally the suffering, became at the same time so extreme, as to render articulation difficult, and he rarely spoke, except in the broken accents which his pain or his wants compelled, or in answer to questions. He uttered his last wishes with calmness, expressed his resignation to the divine will and his trust in Christ as "the only sure foundation;" and, on the afternoon of Thursday, the 28th, his spirit shook off its earthly load, and entered into rest. Thus ended the mortal career of a soldier of Christ.

"How blest the righteous when he dies,-
When sinks a weary soul to rest."

One of the most marked features in his character, was the exceeding fineness and tenderness of his sympathies. If there ever was one heart more than another ready "to share in other's joy,

And weep for other's woe," that heart was his. His favourite haunt was the dwelling of the poor, or the afflicted servant of his Lord. Wherever he found such a one, every resource of his nature was thrown open to pour in oil and wine. Every pulsation seemed to be a re"Bear ye sponse to the divine command, one another's burdens." Whatever value, intensity of feeling, readiness of personal exertion, and delicacy of expression, can give to a counsellor or a friend, was his. And not a few are the cottage hearths, the sick chambers, and the broken spirits, where his name has found a lasting and a holy shrine. In his domestic relations he was especially valued and loved. He had no severity of character or deportment to mar his own enjoyment of life, or to shade the innocent pleasures of those about him. To be employed, was with him, to be happy; and he loved to see others as happy as himself.

The blandishments and agreeablenesses of life, had in him, and for him, a peculiar charm. He could not be brought by a motion or a word to injure the meanest reptile, or wound the feelings of his fellows. He had a perfect horror of the harshness and dictation which are sometimes found lingering about the demeanour even of good men. The kindness and gentleness of the christian character, had, in him, a rare development.

He was not less distinguished by an extremely nice appreciation, and observance, of the most minute, and, as some would think, trivial, points of honour and integrity. Whenever the law of his earthly, did not conflict with that of his heavenly, sovereign, both seemed to be held almost equally sacred. In every transaction of a secular kind, he was reckless of his own interest, almost to a fault. So just to others, as to be unjust to himself.

He had naturally a remarkably retiring disposition; and his great diffidence of his own powers and qualifications, always led him to shun any place of prominence or publicity. Owing to this, probably, it was that he was never found in any of the more Important positions for which in many respects he was qualified. Joined in a remarkable degree, however, to this diffidence in everything that did not affect his principles, was a manly independence of judgment, and promptitude of action in everything that did. Where a matter of taste, opinion, or personal advantage only was involved, he was ready to cede every inch of territory; where conscience set up a claim, every inch was disputed. It has been said by one who knew him well and

knew him long, that "his whole life, after his first religious impressions, was one continued manifestation of his determination to count all things loss for Christ." This "witness is true." He published shortly after his secession from the Establishment, an exposition of what he believed to be especially erroneous in her constitution and her creed. His pen was subsequently repeatedly employed on this and kindred subjects, though rarely at any great length. It would be idle here to relate the reasons which chiefly influenced him in taking this step; they were such as are patent to all readers of "The Church." It is, perhaps, still less the proper place to say anything of the merits of these writings; they were ever marked by a kind catholicity of spirit and great candour; for the rest, let others judge.

This sketch is brief, and, perhaps, imperfect; but not without reason. The writer has not leisure to give an extended picture. The life of the departed might not have justified it; his wish certainly would not. He left no record whatever of the events of his personal history, or of the workings of his mind; and, as he was accustomed generally to abstain from any reference to these subjects in conversation, the writer has been thrown almost entirely on the scanty materials furnished by a treacherous memory. He trusts it has not been his wish to present an undue panegyric on the character of him who is gone. A partial eye may not always see as others do; but it is believed that this portraiture will be recognised as a faithful likeness of one who, where he was known at all, was at least known as a humble christian, and a generous friend.

Miscellaneous.

SCEPTICISM AND CHRISTIANITY. It is a fine remark of Milton's, "a man may be a heretic in the truth; and if he believe things only because his pastor says so, or the assembly so determines, without knowing other reason, though his belief be true, yet the very truth he holds becomes his

heresy." There are multitudes of such heretics in the world. They pass as genuine believers. But it is their very unbelief which preserves them from suspicion. Whatever may be the creed of their lips, their minds are torpid. Religion, for them, possesses no interest, and therefore prompts to

It may be necessary to inform our readers, that our excellent friend was the author of the "Six Letters to the Evangelical Clergy," which appeared in "The Church" last year. He was also the writer of the "Respectful Appeal to Father Mathew, by a Sincere Enquirer after Divine Truth," and the "Letter to the Hon. and Rev. Baptist W. Noel, M.A., by an Ex-Minister of the Church of England;" the latter of which was noticed in "The Church" for March of the present year. We take the opportunity of earnestly recommending these publications to all our readers, as well worthy of their careful perusal. A few copies are,. we understand, still left, which may be had at half the published prices (2d. and Id. each), of Mr. Benj. L. Green, Paternoster-Row, London.

no enquiries. "They are not in trouble as other men, neither are they plagued like other men." They have no doubts, because they have no convictions. But earnest faith stirs up many a secret foe, and provokes many a fierce assault. Few have attained to the highest order of belief, who have not first struggled with difficulties. Those who have eventually doubted least, have generally been those who have at some time doubted most. True spiritual life produces mental conflicts, by which, in the end, it is strengthened and matured; but which, while they continue, sometimes expose the combatant to the charge of scepticism. Thus, the genuine believer, or one fighting his way to belief, has often more of the semblance of infidelity, than the infidel himself. He is in earnest, and anxious on the subject of religion. He feels its infinite importance. He desires to be fully convinced of its truth. This gives weight in his estimation to all objections against it. He longs to have them cleared up. He often talks about them, and perhaps puts them forward with such strength and earnestness, as to appear to be defending them, when in fact, his object is not to convince, but to be convinced, by eliciting a satisfactory solution of his own doubts. In all societies there is too much intolerance of opinion. Religious circles are not free from the general failing. Those who have few or no doubts themselves, are not always either the deepest thinkers or the soundest believers, but are generally the most impatient of doubts in others. And men are never wanting, who are ready to magnify and circulate any report which is disadvantageous to those who are eminent for their talents or position.-The Christian Philosopher Triumphing over Death, by the Rev. Newman Hall.

HOW NEAR IS HEAVEN ?-Christians sometimes, says an intelligent writer, look far away to the blissful seats of their destined rest. But it is not far. The clouds that hide the shining world are thin; they are transient, and soon will obscure no more. The journey may end this hour-one short step may place him in the world of delights. One dark hour may hang upon him; but the morning comes and no shade behind it. Day, bright, peaceful, and eternal, succeeds. A pang may wound for a moment, and then it flies for ever away. A conflict, sharp and painful, may continue for a night, but victory, eternal victory, ensues. How soon,

How

oh, how soon the christian's cares are over, his struggling soul at rest, his eyes suffused no more with tears! Near at hand is the land of his pursnit. Hope cheers. glorious the object that hope embraces; how holy its spirit! Who can contemplate the home our heavenly Father is fitting for his children, and not feel his soul athirst for its enjoyments and employments? Well, those delights, that happy clime, those ever verdant plains, are not far distant.

PRAYER.-Prayer has divided seas, rolled up flowing rivers, made flinty rocks gush into fountains, quenched flames of fire, muzzled lions, disarmed vipers and poisons, marshalled the stars against the wicked, stopped the course of the moon, arrested the rapid sun in his great race, burst open iron gates, recalled souls from eternity, conquered the strongest devils, commanded legions of angels down from heaven. Prayer has bridled and chained the raging passions of men, and routed and destroyed vast armies of proud, daring, blustering atheists. Prayer has brought one man from the bottom of the sea, and carried another in a chariot of fire to heaven. What has not prayer done!-Ryland.

TAXES ON KNOWLEdge.

Entelligence.

We have received, during the month, a set of documents from a Society now organized in London for abolishing these worst of all taxes. They have a difficult task before them. First, They have to repeal, probably, rather more than a million of taxes, though this could easily be saved out of the unpardonable cost of royalty, and sinecure offices of hundreds of generals and admirals more than can be used, and, above all, out of our truly awful military expenditure. But, secondly, they have to overcome or overpower the aversion of a Whig Government to the diffusion of knowledge. A Whig Government will readily promote education; meaning thereby a system which creates Government inspectors of £800 ayear, bribes hosts of queen's scholars and schoolmasters with smaller sums, and purchases Conference Methodism servility by

grants for Normal schools in addition; but Whigs, as much as Tories, dread the spread of knowledge. It is for the country now to say, "We WILL have it." The country said so on slavery, and we got it; on Catholic emancipation, on the penny postage, and, last of all, on untaxed food, and we got them. It has but now to say, "we will have untaxed knowledge," and we shall get it.

We think that every town and village should make arrangements for a public meeting and petition, before the meeting of Parliament. Nothing hinders. The case is one within the comprehension of all. No great speakers are needed. The documents which the Society, if applied to (Secretary, Mr. J. D. Collet, 15, Essex-Street, Strand) would furnish, would be ample for any meeting assembled not to talk but to accomplish something; while in most localities interesting speakers will be found.

All but Conference Methodists and High Churchmen will unite; all, indeed, who love the light because their deeds will bear it. "The black mail levied by the Chancellor of the Exchequer and his agents on the diffusion of knowledge," is made up of taxes on foreign books £7,650, duty on paper £745,809, on advertisements £153,000, stamps on newspapers and journals£360,270, -gross amount £1,296,720. What a system for patronage! On the one hand, all the costly patronage of collecting these taxes to prevent diffusion of knowledge; on the other hand, the costly patronage above-mentioned nominally to aid education!

Our readers have probably little idea of the extent to which these taxes interfere with cheap knowledge. They will remember the excellent halfpenny tracts of Messrs. Chambers had to be given up, because the tax absorbed all the profits of the publication. Our little publications, "The Church" and "The Appeal," pay £120 a-year to our anti-knowledge governors. Were not the Editorship gratuitous they must be dropped, or diminished in size; and had we this £120, we could present our readers with considerable improvements. As to news-. papers, now a necessary of life, the impediments placed in their way are disgraceful beyond what our readers can imagine. And so well have these anti-knowledge devices worked, that we have but 11 daily papers, while America, with its inferior population, has upwards of 200!* Here, daily papers cost 5d.; there, an excellent one may be had for 2d., and great numbers of penny papers too. In England, our educating Government allows the halfpenny press to publish the most disgusting ribaldry weekly, or daily if it pleases, untaxed; but if it presume to publish the simple news of the day, it visits it with tremendous Exchequer penalties! Now, as it is certain that the masses would prefer news if they could afford it, to almost everything else, the large circulation of all this moral poison must be in great part charged on our anti-knowledge governors. The taxes on foreign books and on advertisements are peculiarly objec tionable. The amount they raise is not large. By the latter tax, a servant advertising for a place must pay as much for a few lines as railway companies for one or two columns ! Let the lovers of a FREE PRESS and the diffusion of KNOWLEDGE be up and doing!

THE IRISH CHURCH.

We have heard no further particulars of the intended campaign against the Irish Church under the auspices of Mr. Roebuck. Our readers must, however, hold themselves in readiness for action. Mr. R. has pronounced it "the greatest Ecclesiastical abomination in Europe." How justly, the following facts will shew. Of course we hold all Establishments to be "abominable"

in the sight of God; but there are degrees of abominableness-in what degree will the following facts place the Irish Church?—

1. Out of 8,000,000 people, 700,000 only are Episcopalians.

2. The revenues of the Church for this little minority amount to £807,533.

3. The probates of wills for eleven bishops amounted to £1,875,000,-the highest left behind him £400,000,- the lowest £25,000! It would be instructive, no doubt, could we compare with these the wills of twelve apostles, of whom these eleven boasted themselves the successors.

4. The cost of this Church is enormously enhanced by the 40,000 soldiers and police required chiefly for its defence,-required to murder men, women, and children at Rathcormick,-to collect tithes for the teachers of the religion of Jesus of Nazareth. 5. There are

10 livings from £2,000 to £2,600 per ann.

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6. There are 2,384 parishes; of these, 155 have no Churches and no Protestants! 895 have under 50 Episcopalians (including men, women, and children). There are, also, 223 benefices with under 50 Protestants each; 75 dignities or prebends with no duties; 96 more mere sinecures. The Dean of Raphoe has £1,491, Archdeacon of Meath £731, Precentor of Lismore £448, with no duties at all to perform. In 7 benefices the Protestants amount to 62; Clergymen and Churches to 0; but tithes to £2,889 11s., £46 12s. per head! In 8 parishes, Episcopalians 173, Tithes £4,860, or £28 each!

Verily this sample amply justifies Mr. Roebuck's assertion. Nor can even a Whig Government have the impudence to resist for long a combined attack on this shameless imposition.

The devout reader must heave a sigh of deep grief, on reflecting that all this has been placed before a half civilized people as the representative of the church of the blessed Saviour. Wealth, avarice, oppression, and a murderous soldiery, these things have preached to Irish Catholics the superiority of Protestantism to Popery! Lord, how long!"

66

MR. STUART WORTLEY'S MARRIAGE bill.

In our last number we promised to present our readers with a form of Petition to Parliament on the above subject. The following is one recommended to the Churches of the Yorkshire Association by their Civil Questions' Committee; and we earnestly hope that all our Churches will, before next session of Parliament, see that it is laid before their members, and extensively signed:To the Honourable the Commons of the United Kingdom of Great Britain and

In America, our owu Denomination has several newspapers, so have other christian Denominations. Indeed, every good cause can afford to start its newspaper. A penny or threehalfpenny Baptist newspaper would soon appear in England if the present movement should succeed.

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