&c. That discourse seemed to have been greatly blessed to him; and to use his own words, it “brought him to begin to pray." After this be was much harassed by a temptation of the enemy, who suggested to him that, as he had so long slighted the means of grace, and neglected bis immortal interests, all hope was gone-it was now 1oo late to begin to seek and serve the Lord. It pleased Him, however, who knows" how to deliver the godly out of temptations," gradually to remove his fears, and give him a “strong consolation and good hope through grace." From this time it seems his Christian character became more decided and steady. In a paper of his own bandwriting left behind him, it appears that his mind was much affected by the baptism of his beloved and amiable wife, with whom he lived upwards of forty years in the tenderest affectionenjoying an uncommon share of domestic comfort and conjugal felicity. From that time his mind became more habitually serious, and he was led to think about following her steps, and complying with bis Lord's command; but from a modesty and diffidence that were natural to him, he was long prevented from putting on the Lord Jesus Christ by baptism. His great fear was, as he expressed it, some time before his baptism, to the writer of these lines, "that he was not a fit subject for so holy an ordinance and that he was afraid lest he should by any means bring a disgrace on the cause." Such was the sense he had of his own weakness, and so humble the views he entertained of his own character. Early in the year, 1821, in consequence of some unhappy differences that occurred in the church and congregation where he had many years attended, he found it necessary to withdraw. Perceiving that several members had left, that many of the congregation had been scattered, and what was to him most serious of all, that his own numerous family were driven away, he opened a room for occasional preaching. The first place becoming too small to admit the congregation that would have attended, he fitted up a much larger room, at his sole expense, in which a church was formed December 5, 1821: Messrs. Steadman of Bradford-Hyde of Salendine Nook-Fisher of Liver

pool and Birt of Manchester, with bumerous other neighbouring ministers assisting in the services of the day. In this place they continued to assemble till the congregation so increased as to render it necessary to build a more commodious place of worship. On Lord's-day, May 26, 1822, he and one of his children were baptized by the Rev. John Jackson, of Hebden Bridge, and on the same day united to the church. On this public dedication of himself to God, he often reflected with peculiar satisfaction, as being, in his view, one of the most interesting events of his life.

In the course of his earthly pilgrimage, our dear brother had many interruptions to his peace, from various domestic trials; one of the heaviest and most pungent of which was, a long and severe affliction with which it pleased God to visit his beloved partner. During that trying dispensation he was frequently heard to say, that it was his earnest desire and prayer that God would prolong her life beyond the term of his own, lest he should be swallowed up of overmuch sorrow"in this his desire was granted. Towards the latter part of his earthly course his path was marked with much tranquillity, and a hope was cherished that he would be long spared to continue in his laudable course of Christian generosity, a comfort to an affectionate family, a support to an infant church, and a blessing to the neighbourhood around. But that God, whose thoughts and ways are not as ours, had otherwise determined. A disorder, of which he had had frequent symptoms, gained ground on his constitution, and after lingering and suffering for nearly two years, it pleased his heavenly Father to take him from a world of sin and sorrow, to an inheritance in the skies.

The illness that terminated in his death was slow in its progress, but of such a nature as entirely to exclude him from the public means of grace; yet he loved the pious conversation of a Christian friend, and several times had prayer-meetings in his own room, and family-prayer in bis chamber, as long as he was able to bear the presence of the household. In the first stage of his sickness he seemed somewhat desirous of getting better. This indeed, for a person in his circumstances, and

surrounded as he was by a numerous and promising family, was a very natural wish; but as the disorder prevailed, and he grew weaker, this desire continued to decrease, till it was exchanged for a wish to be with Jesus.The frame of his mind did not seem to vary much during the last six months of his life. When first confined to his room, a cloud frequently hung over his mind, and he often expressed his concern to have a clearer perception of his interest in Christ: he was solicitons to attain a stronger assurance of salvation. He complained that his faith was but small, his mind dark, and he most feelingly expressed his anxiety to" lay hold" on the divine promise. He would often say, "I want to feel more fixed, and stayed, and settled on the foundation of the prophets and apostles, Jesus Christ. I want to have more sensible evidence of my acceptance with God." His fears, however, were in due time removed. That gracious Being, who hears the sighing of the prisoner, and who apportions the strength of his children to their time of need-was Jehovah-jireh to our dear brother-gave him grace sufficient," and favoured him with a clearer sky as his sun was about to set beneath the horizon of time.

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Notwithstanding the occasional dejection of our friend, it was easy to discern, even in the most gloomy season of his confinement, that there was a uniform and determined resolution to cleave to Christ. Repeatedly, in answer to inquiries made by the writer of this, he exclaimed, with hands clasped, and countenance expressive beyond description, "Christ is my only hope-I have no other resting place-no other refuge; and what should I now do in my affliction were it not for this strong consolation-to whom else can I gohow is it with those who deny the deity and atonement of the Saviour, I know not. From hence alone does all my comfort spring." He was often afraid lest, through his protracted affliction, he should disbonour God by impatience; but a more patient sufferer was scarcely possible. His pains were very acute, yet never did a single word that indicated a murmur drop from his lips. The alone foundation of his hope was the blood and righteousness of Jesus Christ. "I see (said he) that salvation

is all of grace-from first to last it flows from sovereign, free, unmerited mercy." He had too clear a view of the divine character, of the law of God, and of buman depravity, to suppose that he, or any other human being, could merit salvation as a reward of good works. "As for me," he would say, "I am a poor, guilty, helpless sinner Lord save, or I perish.""-At the same time he was well assured, that without holiness no man shall see the Lord. He knew that the law was “holy, just, and good,” the only standard of genuine perfection-the only rule of moral obligation.

The subject of this hasty sketch, during his long affliction, had a blessed experience of the consoling influence of the Gospel. He derived especial comfort from that class of scriptures which speak of the Diviue veracity, immutability, &c. Those which represent God as a "rock, a fortress, a hiding-place, a strong tower;" as "he who changes not-the same yesterday, to-day, and for ever:”—these, and others of a similar kind, gave him the most stable support, and were, for a long time, his solace and his joy.—His attachment to the house and worship of God was very ardent. He could say, "I love the babitation of thy house." The sincerity of this love was evinced by the silent drops that trickled down his pallid cheek, as the family, one after another, came into the room to see him before they went up to the sanctuary. If ever there were any thing like a complaint, it was when the tribes went up to the holy place, and he was detained a prisoner at home. Then, indeed, he was sometimes heard to say, “O, that I were permitted to go with you! to worship in his courts unite with his people-O! that I," tears spake the rest.

The prosperity of Zion lay near his heart. The inconsistencies of some professors were to him a source of heart-felt sorrow; and as for those conceited, cavilling, captious men, whether ministers or private members, who delight to throw the firebrands of contention among Christian societies, he held their principles and their conduct in the utmost abhorrence, justly considering such characters to be the veri❤ est plague that ever can befal the church of God. He took a great interest in whatever concerned the welfare of the

cause of Christ in gencral; the success of Missionary efforts was especially the object of his ardent desire. The Baptist Missionary Society had few more steady friends, or more liberal supporters, as may be seen from a perusal of its Annual Reports. Indeed, while his heart and his flesh were failing-if any thing was communicated to him that related to the good of the Redeemer's cause-especially if among his own people-his countenance brightened into an expressive smile, that clearly indicated the "heartfelt joy." He felt no ordinary degree of solicitude for the welfare of that church, of which he was so distinguished an ornament. He who is now penning this paper, saw him nearly every day during the last three months of his illness, and he scarcely ever entered into conversation without dropping something that was expressive of his anxiety on that head. Often did he send up to heaven the prayer of the Psalmist, "Build thou the walls of Jerusalem." As my limits will not allow me to say much more respecting my dear departed friend, I have just one thing more to state, which ought not to be omitted, because it was uppermost in his thoughts -the anxious concern he felt for the spiritual interests of his own children. Many, many prayers have ascended to God on their behalf, from one of the best of fathers. How earnestly did he desire that they might all be made the subjects of saving grace, walk in wisdom's ways, and tread the path to heaven! May a gracious God fulfil all those petitions! It might truly be said of him, that he had "no greater joy than to see his children walking in the truth." In this respect the desires of his heart were, in some measure, granted. Before his death, four of his children had been baptized, and united to the church. This was to him an occasion of the most solid pleasure.

As he drew near to the closing scene of his mortal existence, the steadiness of his faith and hope were more apparent. He was generally in a state of undisturbed composure. He could look upon the king of terrors without dismay. Nature felt the pang, but grace could say in triumph, "O death where is thy sting?" His bodily pains were great, and sometimes forced him to cry out, but not a murmur was heard

to escape his lips. When asked if he felt support, he would reply, “Christ alone-Christ is all-Christ is precious." In the morning of the day on which he died, he suffered much, and spoke but little. He had nothing to do but to die. Once on his dying day, with all the strength he could collect, he faintly articulated the words that often fall from the lips of dying saints, “Come Lord Jesus, come quickly”— repeating the latter part quickly, quickly, come quickly;" and so he did, for soon after the poor sufferer gently fell asleep in Jesus, without a struggle, and without a sigh,

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"His God sustain'd him in his final hour,

His final hour brought glory to his God."

Thus died the kindest of husbands, the most affectionate of parents, the steadiest of friends. This loss will be long and extensively felt in the family, in the church, and in the neighbourhood. But, "blessed are the dead that die in the Lord-even so saith the Spirit, for they rest from their labours, and their works follow them." Dr. Steadman improved the solemn occasion by a sermon from Psalm xlii. 11. "Why art thou cast down,"&c.; words that had been chosen by our friend while living, as being expressive of his own state of mind.

Few persons have been more extensively and deservedly esteemed and beloved than the person to whom the above lines relate. In looking at his general character, we do not say he was perfect; but we unhesitatingly say, that we have seldom met with persons having so much to applaud, and so little to blame. Some men have good characters only when they are dead; but James Greenwood, of Bridge-house, had the affectionate regards of multitudes while living.

In his disposition the prominent trait was goodness-in his manners gentleness. The distressed and the poor, always found a friend in him. His house will be long remembered by many who have been there kindly received, and hospitably entertained. It was remarked by Dr. Steadman in the funeral sermon, that "he had often applied to him in urgent cases, cases connected with the cause of Christ, and never applied in vain." Doubtless others might use similar language.

He was peculiarly a man of peace, though he was neither imbecile nor indecisive. He practically exemplified Suaviter in modo et fortiter in re. Whatever he was, his race is now run-and reader, what sayest thou? Have you as good a claim to the character of a Christian as the individual, an imperfect sketch of whom

Six Lectures on Popery; delivered in King-street Chapel, Maidstone. By William Groser. London, Holdsworth. 12mo. Pp. 274. 5s. Boards. SIR Henry Wotton directed the following inscription to be engraved on his tomb:-Hic_jacet hujus sententia primus author-Disputandi pruritus, ECCLESTARUM SCABIES. Nomen alias quære:"-i. e. Here lies the first author of this sentence--THE ITCH OF DIS

PUTATION WILL PROVE THE BANE OF

THE CHURCH. Seek his name elsewhere." That Sir Henry was in the main right will, we presume, be generally admitted. Religious controversies are often very injurious to those who are engaged in them. They engender a moroseness of temper, under the baleful influence of which brotherly love withers and dies. The mind, inured to speculation and dispute, becomes barren; spirituality declines; devotional ardour flags; and the character acquires a stern, unyielding cast, very unlike the "meekness and gentleness of Christ." Not unfrequently, prejudice in favour of opinions prevails over the love of truth; words are regarded rather than realities; and the hostility which is borne to principles is transferred to those by whom they are maintained. "From questions and strifes of words cometh envy, railings, evil surmisings." 1 Tim. vi. 4.

But we must remember the ancient distinction between the use and the abuse of things. The evils above mentioned do not necessarily result from controversy, but are to be considered as the fruits of our depraved nature, which defiles whatever it touches. Let

the servant of Christ aim, as it is his bounden duty, to be "gentle towards all men;" but let him not indulge a morbid dread of discussion; for, in the present imperfect and sinful state, differences of opinion, and dispute respecting those differences, cannot possibly be avoided. Not to mention the many petty squabbles in which professed christians engage, there are some great topics on which totally opposite sentiments are held. Here a consci

entious man cannot be neutral; he must be decided, and, if necessary, prepared to defend his decision. Whenever the meaning of scripture is mistaken or perverted, no christian should be deterred, by the fear of being accounted uncharitable, from exposing error and vindicating truth. These are occasions when he is called "earnestly to contend for the faith once delivered to the saints."

The controversy between Roman Catholics and Protestants is one of the

most important of all controversies. Let no one think it to be a mere logomachy, an idle, useless dispute. It involves the essential truths of Christianity-the object and means of worship-the ground of acceptance before God-the legislative authority of the Saviour-the right of personal inquiry and private judgment and the design and tendency of the whole christian system. It must be granted, therefore, that an accurate acquaintance with the principles of popery, and a familiarity with the arguments on each side, are highly desirable, especially at the present time, when the points in dispute have been dragged into no

tice by the Roman Catholics them selves, and unwonted zeal has been manifested in the propagation and defence of their peculiar tenets. Many useful works have been published on this subject, without exhaust ing it. So much scope is afforded for variety of illustration and argument, and the controversy itself is so much affected by difference of times and circumstances, that new publications cannot be deemed superfluous. Several valuable treatises have recently appeared; among them the volume now before us will claim a respectable rank, especially as an introduction to larger and more expensive works.

Mr. Groser's volume contains six

lectures. In the first, the principles of popery are considered; the second treats of its worship and authorised customs; its tyranny is described in the third; the fourth (which, in our opinion, should have been the first) traces its gradual rise; in the fifth its tendency is pointed out; and in the sixth we are directed to the means which should be adopted to subvert it.

We had marked for quotation several interesting and striking passages; but as we hope that many of our readers will purchase the volume for themselves, we shall only give the following extract, which we select, on account of the usefulness and importance of the remarks contained in it:

"Cleanse yourselves, I beseech you, from every vestige of popery. If one shred cleaves to you, cast it away, for it is infectious. Take the scripture, and the scripture only, as your rule; conform yourselves in doctrine and in practice to its dictates. What has been customary in this church, or in the churches of the neighbourhood, is no rule to you; that is Protestant tradition. What some learned doctor may have written, or some favourite preacher may have taught, is no rule to you; that is implicit faith. What pleases your fancy, what accords with your taste, what imparts pomp and secular dignity to christian worship, is not the legitimate object of your pursuit; the subservience of scriptural directions to human improvements is the vivifying spirit of popery itself. The only consistent religion for Protestants is the religion of the first churches. Your strength in the Romish controversy lies in direct appeal to the apostolic writings. Train your children to this, and they will be guarded

against every jesuitical artifice. And interpret the word of God according to its plain, unsophisticated meaning. Remember it is a revelation from him who

is infinitely wise, with none of whose sayings it is safe to trifle. In no case words which they will not spontaneously venture to put an interpretation on his yield. Adduce no passage in support of any favourite doctrine, which does not really appear to you to teach it. Reject with pious horror that allegorizing sys. tem, which under pretence of extracting a spiritual sense, amuses the fancy and bewilders the understanding, subverts the authority of the venerable record, and accustoms men to regard it as a book of riddles." P. 259, 260.

To our readers generally, and especially to the young, we beg leave to recommend a careful perusal of this volume. It abounds in interesting information and sound argument, expressed in perspicuous and forcible language. Though avowedly a controversial work, it has the merit of being entirely free from disingenuous ness, asperity, and slander, and is of decidedly practical tendency. Mr. G. is well entitled to the thanks of the Protestant community.

We have observed a few typographical errors, and here and there a carelessly-written sentence; these will doubtless be corrected in another edition, which we hope will be soon called for.

The Mourner's Companion: with an introductory Essay by Robert Gordon, D. D. Edinburgh;

THIS is an admirable work, and it is well introduced by the essay of Dr. Gordon. No one who is desirous of a competent acquaintance with the im portant purposes which afflictions are made to answer in the divine economy, can read the introduction to the vo

lume before us without great advantage. Here are seen in a clear light the wisdom and mercy of God in the employ. ment of afflictions, for here are well stated the great benefits resulting from them, both to those who suffer, and to all with whom they are connected.

The work, of which we are giving a short account, contains five treatises: A Token for Mourners, by the Rev. John Flavel-A friendly Visit to the House of Mourning, by the Rev. Ri