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every opportunity was seized of communicating sound instruction, by conversation or by casual hints, by the distribution of tracts, or the preaching of the word. The Village," ""the Watering-place," and "the Pilgrim," are the titles of the three parts into which the book is

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divided. The first contains the various details of a preaching excursion in the neighbourhood of Portsmouth, as we infer from the initials which are substituted for full-length names of places, and from our local recollections. The second describes a summer excursion to Cowes and the neighbourhood. The last is principally occupied by illustrations of the habits and character of a pious but somewhat singular individual in inferior life, who was known by the name of "the Pilgrim." From the second of these sections, we shall extract a passage which may exemplify the author's general manner.

"I have sometimes been called to visit the beds of the sick and dying. It is confessed by all to be an arduous and difficult duty. My experience was not great; but I endeavoured, as well as I could, with occasional pauses, and in a manner sympathising and affectionate, to ascertain the state of his mind, the strength of his graces, the nature of his dependence, his views of prayer and divine communion, his doubts, trials, or temptations; adding a remark or two as might be suitable to each. I did so in obedience to the wish of my friend, who yielded the sad but interesting office, saying it was his intention to come again on Monday, which would be better than now, when he was an entire stranger. He was seated on a chair by the door, at a little distance from the bed. The woman had retired with her infant into a corner, and wept. The answers I received were in no small degree satisfac

tory. He did not complain; neither did he seem harassed, as some have been in such a situation, by mental conflict. At last, thinking it needful to draw towards the grand point, I said, I hope you feel yourself fully resigned to the will of God, and prepared for the great change that apparently awaits you; can you regard death with composure and a fixed christian hope?' I saw he tried to muster strength. I CAN,' said he ; week since, I thought I was gone; my strength failed; an impediment rose in my throat; but, at the moment when the last struggle seemed to be approaching, something within again seemed to draw me back to life, and the impediment ceased. I thought I was about to see

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my Saviour; ah! I was sorry, I was sorry to come back again.' As he was speaking, I glanced my eye toward the window, and then again at him. That was small, and in a great degree darkened by the shrubs; it admitted but a feeble light, rendering the scene more setting sun suddenly broke through and solemn; but now a bright ray from the

settled on his countenance, which appeared faintly illuminated, and at the same time wearing a tranquil, composed, and heavenly smile. I felt it was enough; yet, adding one or two brief observations on the insufficiency of earth-our inevitable call to quit it—and the necessity of fixing the thoughts on God, as our heaven, and our home; I observed, will engage for a few moments in prayer.' He made a gesture of extreme thankful

ness.

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I looked toward my friend, and requested him to lead our devotion, which he negatived by an emphatic motion. We knelt, and I endeavoured to recall the substance of what had passed in the form of humble supplication to God, resigning ourselves to him, and more particularly commending our brother and his soon-to-be-bereaved family to his heavenly care. I rose; my spirit seemed moulded to the feeling of devotion. He faintly motioned me to give him my hand-- I thank you,' said he, 'I thank you; God bless you.' Affected, we withdrew. What a contrast, and yet, in some respects, what a harmony, as we went out, between the confined chamber and the aspect of creation, at this tranquil hour of eve,' blooming in all the beauties of a terrestrial paradise! What a contrast, yet harmony, will that be, thought I, when the soul of our brother leaves his cottage of clay, to enter on the infinitely greater glories of the perfect paradise above."--pp. 84--87.

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But while we express our approbation of the substantial part of this agreeable volume, we must take the liberty of requesting that, if another edition should be called for, the author will confine himself to plain English, and eschew the practice of common-place French and classical quotation. What is gained by commencing a paragraph with Finissons! An occasional use of just and happy citation has a good effect, but its frequent introduction is both cheap and injurious. It must be added, that there is a very suspicious incorrectness in some of these outlandish phrases, and that, in particular, the first line of Virgil's first Bucolic, has its words so transposed as to be utterly irreducible to quantity.

Growth in Grace. A Sermon, delivered at the Rev. W. Lloyd's Chapel, Southgate, on Wednesday, September 4, 1822 By John Knight.-London: Knight and Co. 1822. THIS is an excellent sermon, of the good old school, published at the unanimous request of the Middlesex and Hertfordshire Union of Congregational Ministers and Churches. Mr. Knight seems to have entered the pulpit with the anxious and exclusive wish to be useful; there is no working up, no straining effort after ornament and effect, but a calm and judicious prosecution of his subject to Christian edification, seems to have been his only intention; and it is successfully realized His text is from

2 Peter iii. 18. and from that important passage, he,

1. Directs attention to the NATURE and NECESSITY of that grace in which the saints are instructed to grow. 2. Considers the DUTY which the text describes, and endeavours to particularize a few of the principal MARKS and EVIDENCES of that growth in grace which the Gospel requires. 3. Notices the MEANS by which this growth in grace is ordinarily effected. 4. Mentions some of the numerous HINDRANCES to a believer's progress in the divine life. 5. Specifies the oTIVES which should influence him to increase with all the increase of God, and to go on towards perfection. We shall give, as an example, a portion of his second head.

"Where there is grace there is a decided abhorrence of sin, and an increasing hatred of sin is an evidence of growth in grace. The new nature in the souls of believers is as contrary to sin as light is to darkness, or as life is to death. Sin, in their view, is the worst of evils. They are convinced of its unreasonableness, its deformity, its deceit and filthiness, and look on it as that which opposes the nature of God, destroys the happiness of man, and is the cause of all the miseries of this life, and of that which is to come. They abhor the sentiment, ‹ that the believer's violation of the law of God is no sin; that their not being under the law, but under grace, makes it no ways criminal in them to transgress the law; and that their being

united to Christ, legitimates even the grossest transgressions both of the law

and Gospel.' Sin appears to them exceedingly sinful. Though they once rolled it as a sweet morsel under their tongue, it is no longer their pleasure, but CONG. MAG. No. 72.

their poison; and as grace or holiness advances, so their hatred to sin increases. In proportion to their abhorrence of sin, they are assimilated to the holiness of God; and the more they are conformed to his holiness, the more they are conformed to his law, which is a they are conformed to his laws, the more transcript of his holiness; and the more they are conformed to the will of Christ; and the more they are conformed to the will of Christ, the higher must be their spiritual attainments, and the greater their advances in a life of sanctification. Inquire, then, as a necessary evidence of your growth in grace, if you have clearer views of the evil of sin than for

merly, and if sin be the object of your increasing detestation and abhorrence " --pp. 11, 12.

The 4th and 5th heads of the disby a little expansion. course might have been improved

Beauties of Dwight; or Dr. Dwight's System of Theology abridged. With an original Essay on his Writings. 18mo. 4 vols. 12s. Westley, 1823. WE are much pleased with the execution of this little work. It is a well conceived plan to make up a manual, on the foundation of Dwight's Theological Lectures, which should include the leading points of Christian doctrine and practice within a convenient compass; and it is an additional recommendation of this abridgment that it preserves, in all instances where we have compared it with the original, the very words of the excellent President. We have, of course, no intention of entering into criticisms which would be little more than a repetition of the opinions we expressed on the first publication of the entire system, but as far as our approbation of this useful vade mecum may avail, it is cordially given. From the size of the complete work, it must, of necessity, be confined to the library, but these portable volumes may attend the itinerant or the Missionary in their journeyings, and the traveller in his wanderings. They may aid the young in their form an agreeable and profitable early inquiries, and, altogether, substitute where, from whatever circumstances, the original is not to be procured.

The preliminary essay displays considerable conversance with the 4 Q

sentiments of Dr. Dwight, and those of the American divines in general. It will be read with interest. A life is prefixed, and the Analysis contained in the larger work is preserved.

The Character of the Apostles, as exhibited in the Ministry: A Sermon delivered at Chalford, Gloucestershire, May 21, 1823 By Robert Vaughan. 8vo. 1s. 6d. London: Holdsworth, 1823.

THIS discourse exhibits an able and comprehensive view of the Apostolic character as exemplified in Wisdom, Piety, Fortitude, Humility, Benevolence, and Fidelity. These particulars are illustrated in an impressive manner, and the whole sermon bears testimony to the talents of the preacher. After having set forth the grand objects of the ministry of the Apostles, Mr. Vaughan proceeds as follows.

"Such are the doctrines to the explanation and enforcement of which the lives of Apostles were devoted. And, if to select from the various objects of rational pursuit such as are most important, if to cherish the most ardent attachment to themes transcending all others in moral grandeur, or, if the careful adaptation of means to an end be admitted as evidence of wisdom, then this attribute must be allowed to belong, in an eminent degree, to the first preachers of the gospel. What end will bear comparison for a moment with that proposed by them; and, if the doctrine which they taught be true, to what humbling insignificance does it reduce all the feeble speculations of men!

The ob

ject of the Apostles in their ministry was to persuade men to be reconciled to God, and the means, the only means, by which this end could be promoted, were constantly and devoutly pursued. They reminded the guilty of the terrors of the Lord, dwelt much on that goodness of God which leadeth to repentance, on that love of Christ which constraineth, and that power of the Spirit before which all things are possible. The Jews required a sign, the Greeks sought after wisdom, but the men set for the defence of the Gospel were not to be seduced, by either, from the simplicity which there is in Christ. To know nothing among men, save Jesus Christ and him crucified, was a resolve which no menace of the adversary, no beguiling influence, could induce them to abandon."—pp. 14, 15.

The paramount Importance of communicating the Gospel to the Heathen considered. A Sermon preached at the half-yearly Meeting of the Baptist Auxiliary Missionary Society for the Western District, April 2, 1823. By Joseph Baynes.London:-Jones, 1823.

THE cause of missions has been so often pleaded, and the various considerations connected with it have been so repeatedly exhibited and enforced, that it has become nearly impossible to strike out any new track of thought or exposition. In the absence of specific novelty, however, Mr. Baynes has contrived not to be deficient in interest; he has gone over the leading topics of his theme, with much spirit; and his whole discourse must have produced considerable effect in the delivery. From Luke vi. 36, it is 1st shown, that by sending the Gospel to the heathen, we most effectually comply with the injunction in the text.2 Additional considerations are suggested to animate us in this good and merciful work. After having, near the close of his discourse, urgently recommended to his hearers such a regard to the great work of evangelizing the heathen, as, in their dying moments, they will wish to have habitually felt, he makes the following impressive appeal to his own experience.

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"Brethren! the speaker who now addresses you, has been in what he then considered the situation, he now describes; and can assure you, that, with no other prospect than that of an immediate appearance in the presence of " the Judge of all,"-his views and feelings assumed an entirely new order: every thing, save the cause of Christ, dwindled into contemptible insignificance—a dark shade was thrown over every terrestrial object, and human life appeared only desirable as furnishing an opportunity of glorifying Christ, by attempting the spread of his kingdom in the world.At that moment had mountains of gold, and mines of silver been at his command, they would have been conseerated at the foot of the cross. And this is the feeling which he trusts, at the present moment, pervades his own mind, less vividly indeed, yet not less really, than at the period to which he refers; and which he wishes to transfuse into the minds of his hearers."-p. 58.

RELIGIOUS INTELLIGENCE.

Wishing to make this department of our work as complete as possible, we earnestly beg our Correspondents to furnish us with all documents and information relating to it, addressed to the Editors, at the Publisher's.

DERBYSHIRE.

(Continued from page 559.) LANGLEY.--From the pulpit of this parish Mr. ROBERT SEDDON was ejected in 1662; who after labouring and suffering much as a nonconformist, finally settled at Bolton, in Lancashire, where he gave the ground for the erection of a chapel, and died at the age of 77, in March 1695, in the house where he had been born.

LEA-WOOD, near Matlock, Bath.There is a small Unitarian chapel in this place, supplied by the ministers who preach at Belper, Duffield, &c. (See Belper.)

"have

LOSCOE, near Heanor.--In this, as in many other places, dissent owes its origin to that memorable transaction, the ejectment of 2000 of the most faithful and zealous ministers of the Gospel from the Established Church. "The Bishops," said the eminently pious Baxter, appealed the cause to the judgment of God; we concur in the appeal and await the award." One part of that award certainly appears to have been the establishment of a rival ministry in the country, whose existence and success for now upwards of a century and a half, may reasonably be supposed an object of no pleasing contemplation to the established clergy; implying, at the very least, that there have been since the ejectment, and are still, many persons in the several parishes throughout the land, who do not feel the legal provision for their spiritual instruction, (or to speak technically, for the cure of their souls,) to be properly suited to the accomplishment of its avowed object. The dissenting congregation in Loscoc, owed its origin to the pious and disinterested labours of Mr. JOHN HIERON, M. A., who having been ejected from Bradsall, in this county, and driven about for some time by the winds of persecution, settled in this village upon the passing of the Oxford Act, and, says Calamy (Cont. vol. 1. p. 230)," continued exercising his ministry, partly in his own house, and partly in several families in the neighbourhood as long as he lived." though it will extend this article to a greater length than we usually allot to it, we shall here transcribe Calamy's account of Mr. Hieron, with a view to set before our readers another, and very instructive example of the patience, meckness, and firmness, with which the fathers of nonconformity endured con

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tumely and reproach, and even the loss of all, for conscience sake.

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"Mr. John Hieron's father was minister at Stapenhil, near Burton upon Trent. There was he born, in August 1608. He had many providential deliverances when he was but a child. was tost by a cow; he fell out of a chamber; he fell into Trent, and yet receiv'd no harm; he was carry'd down the river in the Trent-boat alone, when the wind was high, and had in all probability been drown'd in a whirl-pit, if one that saw him had not taken the private boat, and stopp'd him. These things he thankfully recorded when he grew up. He laid a good foundation in school-learning, under Mr. Whitehead at Repton. He went to Cambridge, and was admitted into Christ's-College, May 2, 1625, under the tuition of Mr. Will. Chappel, afterwards Bishop of Cork, and Ross, in Ireland; whom he ever acknowledg'd to have been, a learned, painful, careful, faithful tutor. He continu'd in the college till 1623, when he commenc'd Batchelor of Arts; and then went into Yorkshire to Mr. Thurscrosse, an acquaintance of his tutors, and prebendary of York, with whom he liv'd for some time at KirkbyMoor-side, reading prayers for him, and teaching school in the town. Being bent upon the ministry, he address'd himself to the learned Bishop Morton of Coventry, and Litchfield, who examin'd and approv'd him, and on Trinity Sunday 1630, ordain'd him both deacon and presbyter. After staying with Mr. Thurscrosse a year and half, he remov'd to Eggington, where he was houshold chaplain to Sir H. Leigh, and preach'd at Newtonsulney. In 1632, with his patron's encouragement and assistance, he took the degree of Master in Arts. While he continu'à in this family, he also preach'd a week-day lecture at Bratby, at the request of Catherine, Countess of Chesterfield, a religious lady. In 1633, he remov'd from hence to Ashborne, where he succeeded Mr. Taylor in his place of Lecturer.Here he was put into the High Commission Court, and summon'd by a pursevant to appear at Lambeth, much to his trouble and charge: and upon the whole, they were but very trifling matters that were brought against him. He was forc'd to remove from thence to Derby, in the time of the civil war, and was no sooner gone from home, than his house was plunder'd. From Derby he remov'd

with his family in 44, to Bredsall, where he continu'd till his ejectment in 1662.

"He was a learned man, and always studious well seen in history. Had a sharp judgment, was a great master of method, and had thoroughly digested his tutors method of preaching. He was very ready in scripture chronology; and so conversant with his Bible, that the sense of its difficulties, and the reference of one scripture to another, were become familiar to him. He was an excellent expositor; very compassionate in dealing with troubled souls, zealous for God, and earnest in every part of his work. Besides preaching twice every Lord's day, he expounded the scripture, and catechiz'd. He taught publickly, and from house to house. He assisted in most lectures in those parts, and himself set up a monthly one at Dale Abby. He back'd his doctrine, with an exemplary life, and was a pattern to all round about him.

"When he was silenc'd he desir'd Bishop Hacket to allow him to preach gratis at Dale Abby. The Bishop refus'd, unless he conform'd; and yet there was no care taken to supply the place with any other. Upon his ejectment, he remov'd to Little Eaton, a town not far from Bredsall that he might be near his beloved people. But was driven thence by the Oxford Act, which put him upon moving from place to place, till at last he fix'd in Loscoe. His sufferings did not exasperate him; he kept his moderation; and would frequently join in worshipping God in the publick churches; and yet was satisfy'd fully in his nonconformity. Once one asked him, Do you not repent? What do you mean, says he, the leaving of my place? No, I am far from that; for I have done nothing therein, but what I have taught you to be your duty. Rather loose all than sin against God. And if Bredsall parsonage was the best bishoprick in England, I must do again what I have done. When the Conventicle Act came out, in 1670, which confin'd the number of auditors in private meetings to four, he preach'd twice a-day in the biggest families, with four persons only besides; but as many under sixteen years of age, as would come, and then repeated at home at night. During the indulgence in 1671, he had full meetings; but when the declaration was recall'd, he was more cautious; and tho' he neither desisted, nor gave out, yet he expos'd not his hearers. In this his retirement he was of use to many, who with great thankfulness adore that Providence which brought him into those quarters. dy'd there, July 6, 1682. Etat. 73. which time he had been an ordain'd minister fifty years; preach'd at sixtysix churches and chapels in Derbyshire, and thirty out of Derbyshire.

He

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"In the time of his health and strength, he study'd hard, and made many collections out of the books he read. Among other things, he abridg'd Mr. Pool's Synopsis of the Criticks, and added his own collections. Mr. Porter says, that he left under his hand two volumes upon the whole Scripture, in which there are practical remarks as well as critical, and spiritual glosses, and most pertinent inferences, in which he is well known to have had a peculiar excellency. And he that will read those private notes which are publish'd in the account of his life, will have before him a specimen of such piety as is not common. He publish'd some sermons on heads of divinity; intituled, The Way to Salvation, 8vo. 1688. And A Discourse of Spiritual Joy, for the Relief of Melancholy Christians. Some of his letters are added at the end of his life, in 4to. He has also two Sermons on Ephes. vi. 24. in the Country Collection of Farewell Sermons; being sermons 5th and 6th."

Of the immediate provision which was made for the dissenting congregation at Loscoe after the decease of Mr. Hieron, we have not been able to obtain accurate information, but in the year 1715 it was considered to be Presbyterian, and supplied by Mr. ROGERSON, of Derby, and afterwards by Mr. PLATTS, of Ilkeston. A Mr. Low was there in 1742, and removed to Norton. The later pastors have been Baptists; of which denomination is the congregation that now assembles here, under the care of the Rev. JOSEPH SWAIN. There is a Sabbath school connected with this place.

MACKWORTH.-From this place was ejected Mr. SAMUEL OGDEN, who be came an eminent nonconformist, and settled at Wirksworth, where he died. A more particular account of him will be given under that place.

MARPLE-BRIDGE, formerly Mill-brow, is situated at the northern extremity of the county, about five miles from Stockport. There was a congregation of Protestant Dissenters here in 1715, of which the Rev. SAMUEL HARDMAN was the minister, and he is supposed to have been the first. In doctrinal sentiment he is believed to have been a Baxterian. He lived to a very advanced age, dying towards the end of the year 1761. At the time of Mr. Hardman's decease the congregation was in a very low state, and so continued for several years, having no resident minister, but dependent for occasional supplies upon persons whose heterodoxy rendered their ministrations unimpressive and uninteresting; in consequence of which, the place of worship was not unfrequently shut up on the Sabbath day. At length Mr. JOSEPH CLEGG, who had been educated at Heckmondwyke Academy, settled here;

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