things is the life of my spirit." Isaiah xxxviii. 16. Every single circumstance attending your trials has its use, and makes most, surely, for your advantage. Perhaps you have a stout spirit. God sees it proper to break your heart with reproaches, to lash you with scourge of tongues, or it may be your credit sinks, your reputation wastes, or else strong pain upon your bed pulls you down. This was the very trial you needed, for by it the end for which it was sent is attained. Or it may be you are of a tender spirit; your heart has been wrapped up in the creature; here you have settled, fixed, and nothing could move you from it. Well, God will deal with that, to kill your creature-love and delight. Your all is taken away with a stroke. He rends the creature from you; husband, wife, children, friends, God removes them, to bring your heart nearer to himself. Or it may be you are of an ambitious, aspiring temper; but as you climb you fall; God unravels your schemes, breaks your plots, advances you to poverty; and a blessed advancement that is in your case, it is what best suits you; you could not bear to be indulged. Again, there are others who are cross and rugged, who value no man; the world smiles; the creature they have; wife, children, lands, all are with them; and they are of that unhappy temper they think all no more than they deserve; but infinite wisdom has provided for them too. God will bring down their high looks. They shall be afflicted in the creature; their sorrows shall grow out of the root, in the fruit whereof they expected comfort. No stroke so heavy, no rod so smarting as this. Moses had his Zipporah, David had Absalom. Better follow children to the grave than bring them up for hell. The thought wounds the heart as it enters it. Yet here is wisdom in all this; no other affliction will do you so much good, therefore God applies this. And then as to the time of affliction, God's wisdom shines in that. When you begin to grow weary of him, heartless in duty, proud of gifts, or fixed in some evil course, then was the time that the hand of God was lifted up; he would bear no longer.-HILL'S " It is well.”

The progress of Sin.-Vice is first pleasing, then easy, then delightful, then frequent, then habitual, then confirmed; then the man is impudent, then he is obstinate, then he resolves never to repent, and then he

is lost.-JEREMY TAYLOR.

BIOGRAPHICAL SKETCH.

THE LATE REV. THOMAS TOLLER."

PART I.

THE subject of the following Sketch was born at South Petherton, a populous village in Somersetshire, A. D., 1756. His parents were John and Mary Toller, whose maiden name was Northcote. His father was an attorney of eminence, two of whose sons were educated for that profession. Of the early years of Thomas, the subject of the following narrative, I have little information, farther than that both his parents were eminently pious, and that he always considered himself indebted, under God, for his religious impressions, to the tender solicitude of his mother for the promotion of his eternal welfare. Whether those impressions issued at that period in genuine conversion is not known: nor are we possessed of any authentic information of the circumstances connected with that event. The extreme diffidence and modesty which distinguished Mr. Toller, probably prevented his relating to his nearest friends the early exercises of his mind on religious subjects: the consequence is, that in this instance, as in many others, we are left to infer the reality of the change from its effects. The light and insinuations of the Divine

This sketch is from the pen of the celebrated Robert Hall of Leicester, and extracted from his works.

Spirit so often accompany the conduct of a strictly religious education, that some of the most eminent Christians have acknowledged themselves at a loss to assign the precise era of their conversion; but whether this was the case with our excellent friend, it is impossible to say.

At the early age of fifteen, his parents sent him to the academy at Daventry in Northamptonshire, over which Dr Ashworth, the worthy successor of the celebrated Dr. Doddridge, presided: his assistant in the academy was the Rev. Mr Robins, who afterwards occupied the same station with distinguished ability. Of both his tutors he was wont to speak in terms of high respect of Mr Robins he was often heard to say, that he considered him as the wisest and the best man he ever knew. Among many other mental endowments, he was remarkable for delicacy of taste and elegance of diction; and, perhaps, my reader will excuse my observing, that the first perception of these qualities which the writer of these lines remembers to have possessed, arose from hearing him preach at Northampton on a public occasion. It is to be lamented that he has left none of those productions behind him, which a correct and beautiful imagination, embodied in language of the most classic purity, rendered so impressive and delightful. The qualities of his heart corresponded to those of his genius; and though, long before his death, his bodily infirmities obliged him to relinquish a commanding station, and retire into ob scurity, he retained to the last such an ascendency over the minds of his former pupils, and such an interest in their affections, as nothing but worth of the highest

order can command.

To return from this digression. At the time of Mr Toller's admission into the Daventry academy, the literary reputation of that seminary was higher than that of any among the dissenters; but, partly owing to a laxness in the terms of admission, and partly to the admixture of lay and divinity students, combined with the mode in which theology was taught, erroneous principles prevailed much; and the majority of such as were educated there became more distinguished for their learning than for the fervour of their piety, or the purity of their doctrine. The celebrated Priestley speaks of the state of the academy, while he resided there, with great complacency nothing, he assures us, could be more favourable to the progress of free inquiry; since, both the tutors and students were about equally divided between the orthodox and Arian systems. The arguments by which every possible modification of error is attempted to be supported, were carefully marshalled in hostile array against the principles generally embraced; while the Theological Professor prided himself on the steady impartiality with which he held the balance betwixt the contending systems, seldom or never interposing his own opinion, and still less betraying the slightest emotion of antipathy to error, or predilection to truth. Thus a spirit of indifference to all religious principles was generated in the first instance, which naturally paved the way for the prompt reception of doctrines indulgent to the corruption, and flattering to the pride, of a depraved and fallen nature.

To affirm that Mr Toller derived no injury, from being exposed at so tender an age to this vortex of unsanctified speculation and debate, would be affirming too much, since it probably gave rise to a certain general manner of stating the peculiar doctrines of the Gospel which attached chiefly to the earlier part of his ministry; though it is equally certain that his mind, even when he left the academy, was so far imbued with the grand peculiarities of the Gospel, that he never allowed himself to lose sight of the doctrine of the Cross, as the only basis of human hope.

Of the conduct of his academical studies, nothing memorable is recorded. From a very accomplished

children; John, who died in his infancy, and Thomas, | who still survives him, and, under the most pleasing auspices, succeeds his father in the pastoral office. During the short period of this union, he appears to have enjoyed the highest degree of connubial felicity; but, not long after the birth of her second child, Mrs Toller betrayed symptoms of consumption, and, after languishing a considerable time under the attack of that incurable malady, through the whole of which her ardent attachment to her husband, and profound submission to the will of God, were most conspicuous, she expired on the 15th of September, 1796.

It was about this period of his life that my acquaintance with him commenced. I had known him previously, and occasionally heard him; but it was at a season when I was not qualified to form a correct estimate of his talents. At the time referred to, we were engaged to preach a double lecture at Thrapstone, nine miles from Kettering; and never shall I forget the pleasure and surprise with which I listened to an expository discourse from 1 Peter ii. 1-3. The richness, the unction, the simple majesty, which pervaded his address, produced a sensation I never felt before it gave me a new view of the Christian ministry. But the effect, powerful as it was, was not to be compared with that which I experienced a few days after, on hearing him at the half-yearly association at Bedford. The text which he selected was peculiarly solemn and impressive: his discourse was founded on 2 Peter i. 12—15: “ Yea, I think it meet as long as I am in this tabernacle, to stir you up, by putting you in remembrance; knowing that shortly I must put off this my tabernacle; even as our Lord Jesus Christ hath showed me," &c. The effect of this discourse on the audience, was such as I have never witnessed before or since. It was undoubtedly very much aided by the peculiar circumstances of the speaker, who was judged to be far advanced in a decline, and who seemed to speak under a strong impression of its being the last time he should address his brethren on such an occasion. The aspect of the preacher, pale, emaciated, standing apparently on the verge of eternity, the simplicity and majesty of his sentiments, the sepulchral solemnity of a voice which seemed to issue from the shades, combined with the intrinsic dignity of the subject, perfectly quelled the audience with tenderness and terror, and produced such a scene of audible weeping as was perhaps never surpassed. All other emotions were absorbed in devotional feeling: it seemed to us as though we were permitted for a short space to look into eternity, and every sublunary object vanished before" the powers of the world to come.' Yet there was no considerable exertion, no vehemence displayed by the speaker, no splendid imagery, no magnificent description: it was the simple domination of truth, of truth indeed of infinite moment, borne in upon the heart by a mind intensely alive to its reality and grandeur. Criticism was disarmed; the hearer felt himself elevated to a region which he could not pene. trate; all was powerless submission to the master-spirit It will be always considered, by those who witnessed it, as affording as high a specimen as car. be easily conceived of the power of a preacher over his audience, the habitual, or even frequent recurrence of which, would create an epoch in the religious history of the world.

of the scene.

During this interview, he was invited by the writer of these lines to pay a visit to his friends at Cambridge: with that invitation he shortly after complied. His health had long been much impaired, and serious apprehensions had been entertained, by others as well as by himself, of his being far advanced in a decline. By his excursion to Cambridge, however, in the course of which he met with the most flattering attentions from all quarters, his spirits were revived, his health improved, and from that time the symptoms of disease gradually

subsided. During his visits, he afforded the people at Cambridge and its vicinity several opportunities of hearing him; and on no occasion was he heard without admiration and delight: for, though no single discourse was equally impressive with that which was delivered at Bedford, he sustained, to the full, the high reputation he had acquired; nor will the numerous and respectable congregations he addressed ever cease to consider this as one of the most favoured seasons of their lives. From that time his celebrity as a preacher was diffused through a much wider circle than before; he began universally to be esteemed one of the most distinguished ministers of the age; a character which he maintained with undiminished lustre to the end of his life.

He continued a widower till the year 1803, when he took for his second wife Elizabeth, the eldest daughter of Mr William Wilkinson of Northampton, by whom he had five children, Richard, William, Joseph, Henry, and George, all of whom, together with their mother, survived him. To what degree this union contributed to the happiness of the latter stages of his life, the delicacy due to a most amiable woman, whose humility renders her as averse to receive praises as she is careful to deserve them, forbids me to say. Suffice it to observe that, notwithstanding the disparity of years there never was a connection which more completely realized the highest anticipations of the friends of both parties. In the year 1799, the congregation assembling in Carter-lane, London, under the pastoral care of the excellent Mr. Taylor, wanting a supply for one part of the day, applied to Mr Toller, and offered him, for one service only, a salary considerably beyond what he then enjoyed. To this invitation he gave a decided negative. In the beginning of the following year, the congregation at Clapham gave him a similar invitation, which he also declined. The two congregations then united their invitations, offering a large salary on condition of his undertaking a single service at each place. This joint application he refused. The people of Kettering, bearing of these repeated attempts to remove him, became justly alarmed; a few of them waited upon him, informing him of the uneasiness they felt at the repeated attempts which had been made, and were still making, to effect a separation. They assured him of his entire possession of the hearts of his people, and that, though their situation did not permit their making such proposals as the other parties, they would do all in their power, and most gladly rectify any circumstances which gave him uneasiness. His reply was, that, if he found his services still acceptable, no pecuniary advantages should ever tempt him to relinquish his charge. At the same time he intimated that, as the two congregations still persisted in their application, he wished his people publicly to express their sentiments on the subject, that he might be armed with conclusive reasons for declining invitations so earnestly and repeatedly urged. This gave occasion to three separate addresses, from the young people, from the members of the Benevolent Society, and from the congregation at large, each expressive of the high esteem they entertained for his character, their sense of the benefit derived from his ministry, and their extreme reluctance to resign advantages which they so highly prized. To these addresses a most affectionate and appropriate reply was made by their pastor, in which he assured them of his unalterable attachment, together with his final determination to accede to their wishes; and thus ended the last attempt to remove Mr Toller from his station.

Printed and Published by JOHN JOHNSTONE, 2, Hunter Square, Edinburgh; and sold by J. R. MACNAIR & Co., 19, Glassford Strech Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS & Co., and R GROOMBRIDGE, London; W. CURRY, Junior, & Co., Dubl W. M'COMB, Belfast; and by the Booksellers and Local Agents i in England and Ireland. all the Towns and Parishes of Scotland; and in the principal Towns

Subscribers will have their copies delivered at their Residences.

WE allude not at present to the man who can spend, with a comparatively easy conscience, whole periods of time without publicly acknowledging God by attending on the means and ordinances of grace, who can step from his bed to the duties of the day without bowing his knee in thankfulness for the repose of the night,-who can blaspheme God's name to give urgency to a command or pungency to a joke,-and who, it may be, after a revel of besotted reason, can, like a beast into his lair, again step into his couch without a formal acknowledgment of the Almighty for the care of the day. Such a character speaks for itself, and we will not insult the understandings of our readers by attempting to show how an ungodly habit sits there enthroned in proud and lofty defiance.

We take our better characters as examples, our men who go the round of religious duties with a steady regularity, who occupy their places in church every returning Sabbath, and who never retire or begin the day without the usual prayer.

And these men we would ask, over what portion of their nature, and throughout how long a time, the idea of God obtains a practical ascendancy? Does the wide burst of spring, after a protracted winter, under the influences of a long expected sun, draw from them spontaneously homage to the Being to whom all the life and beauty is owing? Amid all their admiration of the works of God, from the towering mountain to the minutest insect, is there uniformly arising a spirit of adoration to Him whose skill planned all, and whose ever-present power sustains all? Do they walk through life, from day to day, with an eye ever looking to Him who is invisible, considering especially what He is thinking of their conduct, referring every turn of events to his presiding agency, and lifting the heart as by instinct to a No. 29. JULY 20, 1839.-1

Being who ever preserves them, whose footsteps always follow them, and who has merely to withdraw his influence and they fall lifeless on the ground ?

Is there not rather a practical ungodliness pervading all their character at every moment of time? We see them shot away from the path of harmony, without any reference to the Great Source whence they are upheld, and a hardy and a daring forgetfulness of God is to be found amid all that is so fair. So that not only do they live habitually without God, but it may be, at the close of any given day, the Almighty has not been once in all their thoughts.

We know this is no exaggerated picture of human character, however unwilling some may be to look at it; and it is the more true in experience the less it is liked. And what more would

we have to show us that ungodliness marks the character of man, let it be what it may with reference to the virtues of human society?

But, perhaps, we see this feature more strikingly when we observe how man acts in the two great conditions in which men sometime or other are, where a regard for God, if it existed, would naturally come out.

Take a man in prosperity. Let a sudden change, or a series of industrious acts, turn a tide of wealth into his coffers, and were he a man who had a reference to God in all his actions, there would at once be a spontaneous movement of gratitude, and a movement, too, increasing and permanent with his prosperity. And yet we know that, naturally, such mercies occasion no other feeling than a selfish pleasure in the success obtained; that the success experienced just affords opportunity of greater forgetfulness of God; so that where grace interferes not, we find those who prosper in the world the least regardful of the authority of the Almighty.

[SECOND SERIES, VOL. I.

The reasonable and the becoming duty, therefore, meets with no welcome from human nature. Man is convicted of a most inexcusable and ungenerous disregard of God; and we care not who he may be, but this at least may be affirmed of him, that God is not in all his thoughts.

Where now, then, is that boasted dignity of human nature which some assert, on the ground of certain features in their character that obtain the good opinion of men? The very essence of all moral virtue is wanting, and miserably wanting, there is the absence of that regard for God which alone imparts value to virtue.

We appeal with the greater hope of success, because those who are for frittering away the doctrine of human depravity are wonderfully fond of speaking of their disinterestedness and generosity, But where should these noble sentiments direct them first? Where should they begin to expand their refined emotions? Is the Almighty to be shut out of his own world? Is any object to usurp his throne? Or will they look for his approval, on the ground of feelings towards their fellow-men which they deny to Him? Their plea is preposterous; the urging of it proves how deepseated ungodliness is in their mind; and we want no other proof that they are universally depraved, than that God is not in all their thoughts.

A little attention, then, to what may be called the rationale of man's moral state, convinces us all that we make no over-statement on the subject of human depravity. Ungodliness is chargeable on all; and from its fruitful source the thousand other evils spring; so that, on looking down on the wide earth, the Almighty but beholds creatures sunk in sin, and averse to him as well as his ways. But we trust the convictions of our readers will not stop here. You are all gone astray from God, and he might have left you to the consequences of your wilful departure.

But along with the statement of your wilful departure, do you receive the statement of his willingness that you should return? You make no movement towards him, but he makes a movement towards you; and as the only way of drawing you to him, is by a manifestation of mercy, this he has made, so as to melt and overpower. He spares not his own Son, for your sakes; he

You need not, therefore, be afraid of any statements as to human depravity, as though these but impressed your hopelessness upon you; all this guilt of yours shall be forgiven,-all this tendency corrected; and though it be your character, that God is not in all your thoughts, He whom you desire not still desires you, and would have the highest place in your hearts, by displaying the most tender compassion. Thus, while the charge of human depravity is accordant with human experience, the Gospel is a full, a never-failing relief from it!

AN ACCOUNT OF THE DUTCH REFORMED CHURCH.

[Extracted from a pamphlet recently published by Dr Steven, lately one of the ministers of the Scottish National Church at Rotterdam, now Governor of George Heriot's Hospital.]

THE Dutch clergy are an uncommonly well educated body of men. It behoves every one destined for the Church to take, whilst at the university, two distinct degrees, known by the titles of candidate in literature, and candidate in theology. The former rank is only obtained, after he has been examined in Greek, Latin, Hebrew, and Oriental Antiquities; and given proof of General History, and Dutch style. Again, before being having benefited by attendance on the classes of Logic, advanced to the rank of candidate in divinity, he is examined in Natural Theology, Church History, and on the general doctrines of Christianity; and likewise he must show that he has profited by the lectures on Moral brew. The student must attend the Divinity Lectures and Natural Philosophy, Oriental Literature, and He for three sessions. He enjoys much intercourse with his teachers, and occasionally gives in written exercises; but he seldom delivers more than two discourses in the public class in the presence of (sub praeside) one of the theological professors.* He may then preach before a congregation; but he can only be called to a charge competent ecclesiastical court. after he has become a proponent, or been licensed by the The Church of Scotland, like that of Holland, is at present devising plans for the employment, at home and abroad, of her numerous unbeneficed licentiates. This deserving and important class of men, (the hope of every Christian Church,) is unquestionably entitled to the warmest countenance and support of every friend of both estab lishments. The Dutch Reformed Church is taking a deep interest in the lot of her probationers, who now amount to two hundred and forty-two, of whom several receive a government salary as assistant-ministers. They are not licensed till they have completed their twentysecond year. Being then regarded as ecclesiastical conduct; care is shown in making the people acquainted persons," a watchful eye is constantly kept upon their with their pulpit abilities, and that their talents are otherwise rendered available to society. An official roll of their names is not only forwarded once a-year to the General Synod, but is published likewise by authority, every six months, in a widely circulated periodical. It is there stated if they be professionally employed as assistant-ministers, and as public teachers, * Before leaving the university, it is by no means unusual for the theological student to take the degree of Doctor in Divinity; an honour which is not bestowed in Scotland but upon clergymen of reputation and standing in the Church. Though many of the that, on the continent, whether in theology or law, the title h Dutch clergy enjoy that academical rank, it deserves to be noticed never, in conversation, prefixed to a minister's name as in Britain. In Holland, it is only physicians who are so colloquially distin guished.

66