"Other refuge have I none: Hangs my helpless soul on thee." been a child of many prayers." Ah," said he with much emotion, “but been to abuse my privileges!-0 what a heaven-daring sinner I have what a wretch have I been!" After giving vent to his feelings, he ex- On hearing the 287th hymn in Rippon's Selection read, which was judged suitable to his case, be said, That is the very breathing of my soul-I feel comfortable-I desire to say, Not my will but thy will be done; and I think it is my sincere desire that if I live I may live to the Lord, and if I die, I may die to the Lord." At another time he conversed with much freedom on the grand and leading topics of the gos-abundant source of consolation to pel, admiring its suitableness to the the mind." He expressed an earnest case of a poor lost sinner. How desire to be favoured with a brighter suitable," he exclaimed, "is the evidence of his interest in Christ. gospel plan of salvation! Christ Je-He was reminded that the most sus came into the world to save sin- eminent saints had been called to ners-yea, the chief of sinners, else die without the assurance of hope; I should be excluded;" frequently and that if we had not got this asdeclaring that Christ was his only surance, it was a great mercy to be refuge and hope, and if he perished blessed with reliance. He intimated he would perish at his feet. At that he trusted in Jesus Christ alone another period he appeared quite for life and salvation, and that be animated, and expressed himself to could commit his eternal all into the following effect; "None of these his hands, standing upon the same things move me, neither count I my level with the poor publican crying life dear unto me, so that I may for mercy; or like Peter, when he finish my course with joy. Yea, cried, "Lord, save, or I perish;" and doubtless, and I count all things after a pause he repeated the followbut loss for the excellency of the ing verse, knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. and be found in him?-O to be found in him;" repeating the following lines, "The Lord can clear the darkest sky, And give us day for night." He felt much at the thought of leaving his dear wife, but expressed his confidence that a kind and gracious Providence would guide and direct her. He said, "The Lord I trust will take care of her." He was reminded that bimself, soul and body, and all his concerns, were in the hands of the Lord:-he added, Yes, and I would rather have it there impressed, than in the bright records of fame." On another occasion, when two of his near relatives had been to prayer by him, he expressed his gratitude to God for being blessed with praying parents. It was suggested to him, that he had 46 "But if I die, with mercy sought, As sinner never died." He said, "There are two lines in different hymus, which are suited to my case, one is, 'Then loudest of the crowd I'll sing;' and the other is, "The deeper their sorrows, the louder they'll sing;'" adding, "I shall sing loudest of them all." The day before he died, he appeared so much better that the medical gentleman in attendance almost pronounced him out of danger. This circumstance was hailed with gratitude by his relatives, and especially by the dear deceased himself; who feeling so greatly relieved from bodily pain, frequently called upon his soul, and all that was within him, to bless and magnify the name of the Lord. But, alas, how soon were our cheering hopes blasted !the evening sun had scarcely set be "In Paradise, within the gates, And after enduring a short conflict terrestrial scenes to those peaceful regions, where the wicked cease from troubling, and where the weary are at rest. fore he was seized with a violent renewal of his complaint, which continued unabated, baffling the skill of man until the following day, when he obtained a blessed release by the relentless hand of Death.-He was enabled to sustain this sudden and unexpected change with a consi-pated spirit took its flight from all derable degree of christian fortitude, and humble submission to the will of God; and though from the increase of disease, and consequent loss of bodily strength, he was unable to converse much, yet from what little he did say, it was evident that his mind was supported, and his hope firmly fixed on Christ, as his eternal rock. About three hours before he died, he mentioned that text, "I am in a strait betwixt two," &c. "There are," said he, "many things which tie us down to earth, but I hope I can say, I have a desire to depart, and to be with Christ, which is far better."" Seeing him in great pain, his father asked if he wished him to pray for him. He replied, "Yes; if you ever prayed for me in your life, pray now.' Feeling the harbingers of death, and being sen'sible he was now on the verge of eternity, he stretched forth his hands, and lifted his eyes towards heaven, and with great fervour said, "O Lord, receive my soul! Lord, save me, a poor sinful creature! O'shine upon my soul! Now, Lord, lettest thou thy servant depart in peace! Let now be the accepted time! let now be the day of salvation. Come, Lord, and receive me to thyself!" In a few minutes afterwards he repeated the following lines, His mortal remains were interred at Staughton on Lord's-day afternoon, May 5, when a funeral sermon the Rev. T. Middleditch of Biggleswas preached on the occasion by wade, from Phil. i. 23, "I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better." And on the same evening, Mr. Middleditch improved the solemn event at Wyboston, a small village, where Mr. Knight and a few others had been accustomed to meet together on Lord's-day evenings for the purpose of reading a sermon, and uniting in prayer and praise, by which means they have been instrumental in collecting together a considerable number of hearers. On both occasions the congregations were crowded and attentive. REV. MR. DAWSON. LATELY died, at an advanced age, the Rev. Mr. Dawson, formerly pastor of the Baptist Church at Prince's Risborough. Review. A Series of Sermons on the Nature and Effects of Repentance and Faith. By the Rev. James Carlile, Dublin. religion. A melancholy proof that to obtain a brief amusement is an object of stronger desire, than to find direction and excitement in the It is more than IT is to be feared that the majo-way to heaven. rity of readers are more attracted by the annunciation of a new fiction, the work of some writer of known genius, than by the accurate title of a masterly book on any subject of time that all parents, ministers of religion, and persons of considerable influence in society, should unceasingly labour to cure the fatal folly of which we have complained, and to raise the general taste to an elevation and correctness that will insure the good success of books on solid and useful subjects. But we have had so much reading of works of imagination in the parlour, and so much of gaudy declamation in the pulpit, that the young people of this generation are deeply infected with almost a hatred of sensible, useful, and pious compositions. The Bible, the best of books, and expositions of its meaning, the best of sermons, are, there is much reason to fear, in no great accordance with prevailing predilections. If, however, we have charged on the general readers of this age folly and wickedness, of which they are not generally guilty, there can be no doubt that the volume before us will receive considerable approbation when its value is known. The first and second discourses are on Repentance; and they form a clear and able representation of its nature, necessity, and effects. Legal and evangelical repentance are very accurately distinguished. The third, the fourth, and the fifth, are judicious discourses on Faith. The sixth clearly shows the connexion between Repentance and Faith. The seventh is a just representation of the present imperfection of the knowledge of believers, when compared with what it shall be. The eighth describes the effects of the perfect vision of God and spiritual things, on the characters of the redeemed in heaven; and is much adapted to purify and comfort the heart. The ninth and tenth are able discourses on justification by faith. The eleventh and twelfth fully prove that ample provision is made in the plan of redemption by the free grace of God, through faith, to secure the interests of morality, and to promote holiness of life. The thirteenth places in a clear light the harmony between the active exertion of man in working out his salvation, and the free grace of God, as being the sole author of it. The fourteenth strikingly enumerates the privileges of a life of faith. The volume closes with a very valuable appendix, respectable for erudition, and decisive as a refutation of the system which "instead of faith in Christ" substitutes "a mere belief of the truth, that he died and rose again ;" and in which," for holiness of heart are substituted clear views." We cannot but rejoice that "this total mistaking of the principles of the gospel," "the outward fruits" of which are so pernicious, has been, in this volume, very successfully opposed. Not that the work is generally controversial: it has far higher merit; for it is full of religion, which is represented in a very sensible and manly way. We cannot say the style of our author is generally distinguished by animation; but it is very neat and remarkably plain. A Treatise on the Faith and Hope of the Gospel. By the Rev. Benjamin Ingham. Pp. 187. IN a short advertisement it is stated, that "This little work was, by mistake, improperly ascribed to the late Rev. W. Romaine;" but the present Publisher is fully convinced that Mr. Ingham is the "real Author." We, however, are more immediately concerned with the work itself, of which, generally, our opinion is very favourable. Many of its statements are vastly important, and such as we sincerely wish may obtain a cordial reception by all who may read them. But still there are now so many publications in which the same things occur, and, as we think, are better expressed, that we almost wonder the Editor should have ventured a new edition of this "Treatise." Probably, however, the class of readers, whose taste may prefer the style of this performance, may be sufficiently numerous to justify the undertaking, and more than prevent any serious loss. Journal of a Tour from Astrachan to Karass, North of the Mountains of Caucasus, by the Rev. William Glen, Missionary, Astrachan, Pp. 227. THE field of missionary labour is ample indeed, and, at present, is occupied but to a very limited extent. Every additional effort, therefore, to explore the usurped territories of the prince of darkness, and to advance the standard of evangelical truth further into the interior of his awfully wide extended empire, must afford to the true friends of Christianity new occasion for exultation. 66 the midst of which, when divided or broken down into small portions, he was carried off to some unknown region in the east, the situation of which time, Antichrist would escape from no man knew that in process of his confinement, to the great annoyance of the inhabitants of the earth, but would at last be checked in his career of wickedness by Messiah, who was to descend from heaven in person, near the white tower of Damascus, LITERARY INTELLIGENCE. Just Published. 1 We are much indebted to Mr. Glen for the information we have received by accompanying him in his “Tour from Astrachan to Ka-and kill him with his own hand.” rass;" and for the sensible, and often pious, reflections which distinguish his "Journal." We regretted, however, that without advertisement, preface, or introduction, the narrative should open upon the reader in the following somewhat abrupt manner: All things being in readiness for commencing the projected tour to Karass," &c. Would it not have been desirable, for the sake of those, and perhaps there are many, who have heard very little of what our respected brethren in the North are endeavouring to accomplish, if a brief statement of their Mission had supplied a preface to the interesting details of this volume? Mr. Bagster has recently published a Translation of the Latin Vulgate New Testament. We are here presented with many affecting specimens of Mohammedan superstition, artifice, and daring, and the judicious manner in which Mr. Glen and his colleagues combatted the errors of Islamism, and endeavoured to introduce the great facts and principles of the Christian revelation. If the statements of this "Journal" are not of the most encouraging description, they are, at least, strikingly adapted to interest the sympathies of Christian philanthropy, and to strengthen the energies of benevolent exertion. One of the Effendies, or more learned Mohammedan priests, gave the following account of Antichrist. "He told us that Antichrist had appeared in the world so early as the time of their prophet Mohammed, who had seen him, and foreseeing that, if permitted to roam at large, he would do much mischief, had prayed the Most High God to shut him up, so as to prevent his doing the mischief he intended, that God having been pleased to hear the prayer of Mohammed, caused a cloud to descend from heaven, in VOL. XV. Baxter's Practical Works, Vol. IX. 12s. God's Judgments upon the Gentile Memoirs of Mr. Coxe Feary of Bluntisham. By John Audley. 3s. Bds. Four Treatises on the Mystery of Redemption-Prayer of Moses-Selfexamination-and the Faith of the Gospel. By J. A. Haldane. 2s. Adam's Religious World displayed. 2 Vols. 8vo. 21s. In the Press. The Heroism of the Christian Minister displayed: in Reference both to Life and to Death. A Sermon, occasioned by the lamented Death of the Rev. Wm. Ward of Serampore, on the 7th of March last; preached at the Baptist Monthly Meeting, held at Maze-pond Meeting-house, July 24, 1823: By Joseph Ivimey. Printed at the unanimous Request of the Minis ters and Messengers. A Volume of Sermons by the late Rev. T. N. Toller of Kettering.-To which will be prefixed, a Memoir of the Author, by the Rev. Robert Hall, A.M. by I. Cobbin, M.A. for, (by the Rev. J. Hooper,) the late Memoirs of, and Funeral Sermon for, Mrs. Ulyat of Sutton St. Nicholas, Lincolnshire. A Second Edition of "Adult Baptism, and the Salvation of all who die in Infancy maintained." By Isaiah Birt. 2 K Intelligence, &c. DISSENTERS' MARRIAGE-BILL. House of Lords, Thursday, June 12, 1823. (Abridged from The Times.) THE Marquis of Lansdown moved the second reading. He thought unlegs some state-necessity required it to be otherwise, that religious ceremony should be of a kind most satisfactory to the feelings and consciences of those who were about to be united. All the bill asked was, that individuals, after going through all the forms prescribed by law, and paying those fees which were essential to the established church, should then be permitted, in the face of their own clergymen, and in the way most congenial to their religious feelings, to consummate that holy tie, and to have the marriage thus solemnized registered as the marriages of their fellowsubjects were. The Lord Chancellor thought he took as just a view of toleration as any noble lord in that house could do: but he could not go the length to which this bill pointed. Ry this bill, when a marriage took place between a Catholic and a Protestant, the Protestant was left entirely out of the question. To what would this bill go? It would enable persons to set up a place for the celebration of marriage in every town and village. It would introduce Joanna Southcot's followers, with Ranters, Jumpers, and others, of whose principles they knew nothing. It went even farther, for it gave protection to all those religious opinions which might hereafter be promulgated. It would be much wiser to give this bill up, and to have another introduced early in the next session. The Earl of Liverpool admitted the object of the bill to be necessary and expedient to a certain extent. The argument for that principle, or rather for the object of the bill, was unanswerable; he said unanswerable, after having recognized that principle in the case of the Jews and Quakers. There were parts of the marriage-ceremony which they knew certain sects could not conscientiously agree to; and to say to those persons, "We will either force you to go through that ceremony, or we will prevent you from entering into that state of life which is necessary for your happiness, and for the preservation of your virtue," could not be maintained as a just doctrine. As to Dissenters, a certain portion of the service might be omitted, if the church did not object to it.-The provision with respect to the chapel, or place where marriages might be solemnized, called for revision. Under the present bill, marriages might be contracted in every ale-house. He would not, however, oppose the second reading and committal of the bill. The Archbishop of Canterbury heard with considerable alarm the sugges tion of the noble Earl. It was the first proposition ever made in that house to alter the liturgy of the established church. And for what purpose? For the purpose of accommodating sects who founded their faith on private and unlearned interpretations of the scripture. No man had a greater respect for toleration than he had. It was a proper and necessary thing. But the extent to which it should be allowed was the business of the legislature, and not of the church. The Bishop of Worcester said, it might be sent to a Committee, if it were only to show that the subject was deemed worthy of serious consideration. Lord Redesdale opposed the bill-the principle of which, he observed, was nothing more nor less than to convert every place in this country, for which individuals chose to procure a license, into a Gretna-green. The Earl of Harrowby thought the bill went too far, and concurred in the objections which had been urged. He thought, however, that it ought to be suffered to go to a Committee. The Bishop of Chester enquired whether it was proper to bring forward this bill at so late a period of the ses sions, when many of the bishops were absent. Ought not time to be given to the clergy at large to petition the house, if they deemed it necessary? He expressed his anxious hope that it would not be pressed at this period of the session; but that next session it would receive that serious consideration which was most justly due to it. Lord Calthorpe looked to the agitation of the subject without the smallest apprehension; because the more the just rights and privileges of the Church of England became the subject of consideration in Parliament, that church would more strongly recommend itself |