REMOVALS.

Trinity Chapel, Reading, The Rev. C. H. Bateman, of Hopton, Yorkshire, formerly of Edinburgh, has accepted the pastoral charge of the Christian church assembling in the above chapel, which was rendered vacant by the death of their late esteemed minister, the Rev. Samuel Wells Kilpin. Mr. Bateman is known as the Editor of The Bible Class Magazine, The Lamp of Love, and other works chiefly devoted to the young and their instructors, as well as by other labours in behalf of the rising youth of our country, and in connection with various religious movements in Scotland, where his ministry was very successful. We cannot but hope, that his removal to Reading may prove a blessing, not only to the congregation over which he will preside, but also to the town and neighbourhood in general. Mr. Bateman proposes entering upon his labours there early in April next.

Welford, Northamptonshire.-The Rev. D. Williams, late of Eatington, Warwickshire, having accepted an invitation from the church and congregation assembling at Welford, Northamptonshire, commenced his stated labours the first Sabbath in this year.

Moreton-in-the-Marsh, Gloucestershire.In December last, the Rev. Edward Minton resigned the pastorate of the Congregational church in this town, in order to take charge of the Congregational church recently formed at Mossley, near Manchester, and from which infant cause he had received an unanimous and very cordial invitation.

Eccleston Chapel, Eccleston-square.-The Rev. J. Spencer Pearsall, of Bristol, has received a cordial invitation from the members of the church and congregation assembling in Eccleston Chapel, and is expected to enter upon his pastoral engagements the second Sabbath in March.

MIDDLESBOROUGH is a populous and rapidly increasing town in Yorkshire, on the banks of the Tees. One solitary farm-house occupied the site of the present town in 1831; but now it contains 12,000 inhabitants. This speedy increase is to be attributed chiefly to the discovery of valuable mines of ironstone in the Cleveland Hills.

The iron mines have been leased by several enterprising firms, in whose employment are thousands of workmen, drawn from various parts of the world.

As the population has increased, vice and profligacy have proportionally abounded. Secularism, crime, and intemperance have become prevalent.

The moral and religious state of the people loudly calls on the friends of social virtue to aid in counteracting the depraved tendencies of the community.

There is obviously but one effective remedy for such a state of things-a faithful and earnest diffusion of the Gospel.

The provision made for evangelical instruction is by no means adequate to the wants of the place. Congregationalists, as well as other denominations, are thus defective.

The Independent Chapel was erected in 1839, and a more incommodious structure could hardly have been planned. For many years the church was in a depressed condition, struggling for life. When Mr. Bowen entered on his pastoral labours, he found all arrangements in a most unsatisfactory state. The first effort needful was to remove prejudices; the next, to collect a congregation and to increase the church. The congregations

and many have

are now more than doubled, been added to the church. Both are in a peaceable and healthy state. Some time last year an effort was successfully made to clear off £200 of the chapel debt.

All the pews in the chapel are now let, and several families have been disappointed in their applications for sittings. The friends have therefore adopted the conclusion to enlarge the chapel as soon as possible. Dr. Massie's recent visit gave an impulse in this direction. He strongly urged an alteration in the building, and this resolution has been taken.

The floor is to be raised, to bring it more into proportion with the gallery. New pews are to be constructed, and the chapel extended backwards twenty feet. This improvement will add to the present number about twenty-two new pews.

The friends present at the last committeemeeting liberally promised to promote this object. One engaged to give £50; another to raise £50; another engaged to give 4,000 bricks; another promised £10; etc., etc.

The estimated cost is £300; of which upwards of £130 is already promised.

The people, with few exceptions, are all in the humbler and industrious classes; and it is earnestly hoped that opulent friends at a distance will assist those who are thus anxi-. ous to anticipate the increase of the town, and to supply the religious wants of the population.

*** Having the means of forming what we consider to be a correct judgment of the claims of this new cause, we have great

pleasure in testifying to the same, and in specially commending it to the kind consideration of our opulent readers. The fact that Mr. Parsons, of York, and the Mayor of Middlesborough have identified themselves with the movement, will be sufficient guarantee to the public.-ED.

EXTRACT FROM THE JOURNAL OF A MISSIONARY. First Appearances and Impressions. After some experience of - I feel it to be my duty to report to you the encouragements I have thus far received, and my impressions of the place. I might have done so earlier, but they could not have been very matured.

For some time previous to my coming, the cause was not in the most satisfactory state. The attendance, from natural causes, had considerably fallen off. Death and removals had occasioned diminution, and the losses thence arising had been but partially recruited. The place generally may be said to have been steeped in indifference, considerable numbers spending their Sabbath at home, in the field, or in a still more questionable manner. A few, however, were of a contrary spirit, and continued to shine in the midst of the darkness. The attendance at the chapel was, besides, greatly lessened by the very strong Church influences that were exerted. Those occupying a superior station in the district are all zealous for the Church as established by law. I would mention these things at the beginning of my correspondence, that I may not be recurring to them again. They are obstacles in the way, but not insurmountable. "Great is truth, and it shall prevail." The fact that we cannot meet these influences on their own chosen ground ought not to depress us, as our weapons must not be carnal, but mighty through God.

Such was the state of matters as I found them in July. Since then, however, there has been improvement in every way. The attendance has been much more than doubled, and that, too, without, that I am aware of, drawing away any from other places of worship. The members of the church are more hopeful. Hearers, who attended but indifferently, are more regular, and a number come who went nowhere. There are at least five men, who were rather notorious for careless and ungodly lives, who are never absent on the Lord's-day, and some even attend the week-day service; nor are they living, in other respects, as they used to do. I hope some of them are at the "feet of Jesus, clothed and in their right mind." The privilege of witnessing these things "has put a new song into my mouth."

It will not be uninteresting to detail interviews with two of these. On my way to chapel last Thursday evening, I called at the house of one of these persons. He was not at home, but his wife was. In the course of conversation, she observed, "There has been

a great change in my husband since you came here. You do not know how much I have suffered from him. I have been pulled out of bed at all hours of the night, and been driven to all corners of the house, and often been turned out of doors, with nothing but night-clothes on. He never used to go to any place of worship; but he never misses a Sunday now, and we live in comfort. I did not care much, either, about going to chapel. I wish much I were a scholar, for I could sit for hours to hear people read to me. I can read a little, and am trying it much more than I used to do. When the tract comes in, I try hard at it, and then take it to my neighbour, if it be a nice one, and we go over it together."

The appearance of one man very much interested me in the congregation. He was dressed in a fustian coat, and his other robes corresponded to it in quality. His brow was high, his appearance naturally dignified, his eye dark, keen, and intelligent; but what interested me most was his very attentive attitude during the hours of worship. At the commencement of the discourse, he looks like one expecting something; as it advances, his attention becomes rivetted, and at the close, there is frequently an inclination of the body forward, as if to show that his mind had been inclined by what had been said. Desirous of finding out this hearer, I made inquiry after him, and found he had been a very careless and ungodly man. When I met him, I urged him to become more decided for God. He said it was his desire to be so; "and, indeed," he continued, "it seems strange that any should feel otherwise; but what room have I to blame? I was twenty years-I never entered any place of worship. I never thought of going to church or chapel. I was never right unless seeing some of my acquaintances. Now, I am never right unless in the house of God." Since that interview, he has made application to be received as a member of the church. In doing so, he said, "I have been in such a way about my soul, that it has cost me many a sleepless night; I felt myself so sinful, unworthy, and wretched. But I have found myself included in the invitations of the Gospel, and have peace through the merits of Christ." The others, I think, are in a fair way. Oh, that these may be but the first droppings of a plenteous rain to this portion of God's heritage!

We have admitted one member since I came, and, in addition to the above application, there is another before the church. We have thus reason to thank God, and take courage. The station I regard with great interest, from its being one of the many called to suffer from that spirit of tyranny which cast out as evil God's devoted servants.

We have hitherto kept up the whole number of services both at-and. At both places, found myself welcomed back with such cordiality, and such an earnest desire for my labours, that I felt myself bound to labour as far as I was able; but I have been feeling of late that I must not expose myself so much during this severe weather. Besides preaching at, I have had a service at and another at on week evenings.

ONE of the most captivating peculiarities of the Gospel is, the condescension of its figures, allusions, and similitudes to the affairs of common life. Of the Great Teacher himself it is recorded, that "the common people heard him gladly." The reason was obvious he spoke to them in their own language. The diction of the schools was not adapted to the simple peasantry and the commonalty of Judea, nor, indeed, is it to the same classes anywhere, even at the present time. It was the boast of the immortal Whitfield that he used "market language; and hence all men, whose vocabulary fitted them for the business of the market, fitted them for comprehending the heavenly testimony borne by the renowned evangelist.

Among all the parables, there is not one more impressive than that set forth in Luke xiv. 15-24. We have here provision-a great supper; an invitation-"he bade many; a refusal-one says, "I have bought a piece of ground, and I must needs go and see it; I pray thee have me excused;" another says, "I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused;" a third, "I have married a wife, and therefore I cannot come." Here, under these several figures, we have a specimen of the manifold causes which prevent attention to the concerns of the soul. In all these cases, the plea is simply for time. In the event of the invitation being repeated at a future day, compliance is possible; but at present it is wholly inconvenient. Thus, then, the parties it is intended to honour, make terms to the generous host; but the act is in itself an insult, and it is viewed accordingly. Mark the results of the refusal: "Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind;" and the servants said, "Lord, it is done as thou hast commanded, and yet there is room." And after all that the city had supplied, there were still seats unoccupied. He therefore repeats the injunction in a modified form, adapted to the case: "Go out

VOL. XII.

into the highways and hedges, and compel them to come in, that my house may be filled." "None of those men who were bidden shall taste of my supper." Here, then, we have subsequently, as represented by the figure, the consequences of refusal. We may just observe, that the compulsion_referred to is not to be understood as indicating physical violence, but moral suasion, the use of friendly advice and personal influence. The expression has sometimes been pressed into the service of the persecutor, but nothing can be more unfair. Indeed, it comes under the general rule, that figurative language, simile, and parable, must not be carried too far; the principle involved, and the drapery employed, must not be confounded. Let us now look a little at the doctrines of the passage.

LESSONS OF DOCTRINE.

The state of man by nature is deeply deplorable. The epithets, "poor, maimed, blind," are full of painful import. The soul of man is steeped in sin, which, like a terrible disease, pervades his whole nature. Everything moral within him is wrong; a mortal poison has seized every part. The fruit of it is actual enmity to the God that made him-the God of love and mercy, truth and grace! This enmity to God is alike the source of his misconduct and misery, his guilt and his danger; and its wages are death! The human heart, as it stands by nature, is of the earth, earthy-it wants every quality like heaven, or meetness for it. Its thoughts are not thoughts of Divine love; its cherished books are books which exclude all idea of the true character of God; its company consists of those before whose eyes there is no fear of the Most High, and in whose hearts there is no desire for his approval; the employments in which they take most delight are employments which abjure everything appertaining to eternity, to God, and his Christ; in a word, the heart is unholy; and hence it holds everything holy in abhorrence! Under these circumstances, it is not to be wondered at that the soul naturally revolts from

L

the idea of the living and true God, either as a just God or a Saviour. Its study is to maintain its quiet; and this it can only do by stifling the voice of conscience-by shutting out all facts and doctrines which tend to discom pose, and that might lead to uneasy reflection. Even the Law of Moses, a law that searches the heart, and tries the reins, is trampled under foot; for by the law would come the knowledge of sin. Even the New Testament, in its spirit and main doctrines, is set aside; for that, by revealing man's remedy, painfully reminds him of his malady. But while such is the state of man,

THE GOSPEL OF CHRIST AMPLY PROVIDES FOR ALL HIS NECESSITIES.

The first of these necessities is, clearly, the removal of his guilt. Till this be done, nothing else can be accomplished for him. His case in this respect, then, is gloriously met by the Atonement which has been made for him on the Cross. The Great Supper most impressively and magnificently exhibits this provision. The sacrifice of Christ is sufficient to meet all the wants of justice, and consequently all the necessities of man. Its value is infinite! The guilt of a world is seen in contrast with the innocence of a Mediator; and his death in the world's stead at once satisfies the law and makes it honourable. Then as to the observance of the feast for that idea is strikingly brought forward - it is sufficient to meet the case of ten thousand worlds; it is a great display of Divine justice and Divine mercy; a display so great that it is impossible to enhance it! What can be more glorious than the idea of Emanuel, God with us, God in human nature, submitting to suffer in the room of the guilty?

By this marvellous expedient, a channel has been opened up for mercy -a channel which now flows, and will flow on to the end of the world. "There is now no condemnation to them that are in Christ Jesus;" God can now be "just, and yet the Justifier of the ungodly." Sin is not only stigmatized but punished, to all intents and pur poses, as if the entire human family had been shut up in the darkness of perdition. By this wondrous display the universe itself is instructed; they have learned, the great truth, not

otherwise to be discovered, that God is a "just God, and yet a Saviour."

Justification by faith in the blood thus shed, is now possible for every creature. The means are so simple, and so suitable, that they are adapted even to a little child. On the one hand, it is all bounty on the other, all dependence; the sinner who believes is justified through the righteousness of Christ, a righteousness ever during as his own existence, and perfect as the hand that bestows it-a righteousness which stands inseparably related to God's truth, justice, mercy, and power.

But while justification is thus provided for, sanctification accrues from the same means. The Eternal Spirit which brought again from the dead the Lord Jesus Christ, enlightens where he quickens, and sanctifies where he clothes with righteousness. He teaches that "without holiness no man can see God"-that such a sight is essential to happiness; and that this sight may be seen, and this happiness enjoyed, he becomes himself the light within, and in his light the soul sees light; it sees God loves, rejoices, and is glorified!

From all this, then, we see the true nature of the Gospel Ministration; a term by which we mean not public or pulpit proclamation merely, but parental communication, fraternal instruction, Sunday-school tuition,—in a word, every method of communicating truth, Gospel truth, to the soul. Reader, you are, therefore, to understand that Jesus Christ "came not to call the righteous, but sinners to repentance." Properly understood, "there is none righteous, no, not one;" and whatever the amount of the guilt with which a sinner is chargeable, it may all be removed, since "the blood of Christ cleanseth from all sin;" and whatever the moral deformity by which he may have been degraded, the transforming power of the Spirit suffices for his renovation: "If any man be in Christ, he is a new creature."

It is, then, for the reader of these words to ponder well his condition. By nature, he is fit only for destruction; by grace, he may be exalted to heaven. God has set before him, in this parable, the Gospel in its freeness and its fulness; and not only so, but given him an invitation, urgent to an extent that implies something like moral coercion. The sinner is besought

to be reconciled unto God; his misery is revealed, and happiness is presented to him; his guilt is disclosed, and the perdition to which it conducts. If, therefore, he perish, the guilt is all his own; and his sorrow will be aggravated by the remembrance of his ingratitude to that God who "so loved the world as to give his only-begotten Son, that whosoever believeth on him might not perish, but have everlasting life." PUBLIUS.

March, 1855.

THE FEAST OF HEAVEN. THE Apostle Paul, beyond any of his fellow-labourers, makes a frequent and happy use of Old Testament facts and figures, for purposes of illustration. Addressing the Corinthians, he says: "Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth," 1 Cor. v. 8. Most of our readers are acquainted with the meaning of the Passover, as commemorative of the deliverance from Egypt, and of the angel's sparing the Jews on that "night so much to be remembered." On the approach of that feast, the Jews were in the habit of lighting candles, and of searching their houses to see that there was no leaven under their roofs. To this practice the Apostle seems to allude in the exhortations which accompany the portion of Scripture just cited, which have a twofold object; one that bears on the progression of the Church, and the other on that of every individual member of it. The Passover was now at hand, and believers were to observe the Lord's Supper at the same season; for in Paul's days it was commemorated from one first day to another, throughout the whole Christian world, and hence the exhortation as to the keeping of the feast. We are here, then, presented with

A DUTY TO BE OBSERVED.

The language is, of course, figurative. The Supper of the Lord is called a feast. The reasons are obvious: as substance and shadow, the Lord's Supper and the Gospel are closely related. The Gospel is called a feast, and exhibited as such in the Word of God; and in the Scriptures we have quoted, the same term is used to denote the

communion-table. The Supper is called a feast for the following reasons:

1. It is represented as such in Prophecy, Isa. xxv. 6-8.

2. It is represented as such in the Parables of Christ, Luke xiv. 15-24.

3. It is represented as such in the Types of the Old Testament. There we have the following Feasts: the Feast of Trumpets, of New Moons, of Dedication, of Purim, and of Expiation; we must add to these feasts of time: the Seventh Day, the Seventh Year, and the Forty-ninth Year; further, we have feasts of a greater magnitude: the Feast of Tabernacles, of Pentecost, and of the Passover-eleven feasts, a fact strikingly illustrative of the festive character of the Gospel, and the satisfaction and joy it brings to the troubled conscience. These feasts all unite in three things, setting forth, prophetically or historically, 1. Gospel doctrines; 2. Gospel blessings; 3. Gospel duties.

The bearings of this subject on evidence confirming the faith of believers is not to be overlooked. The unanimity and the substantial identity of the whole, as pointing to the one wonderful feast, "The Supper of the Great God," is striking-astonishing!

The Apostle fixes attention upon the

ENDS TO BE ANSWERED BY THE OB

SERVANCE OF THE DUTY,

These feasts are commemorative of facts contained in the history of the Jews, in whose minds they were strikingly calculated to keep such facts alive; and with them facts were doctrinesdoctrines all virtually illustrative of a glorious deliverance by the outstretched hands of the Most High. We say they point to a unity; and to that unity the New Testament supplies a striking counterpart. There we have only one fact and one feast; the former, the death of Christ-the latter, the Lord's Supper. That fact and that feast exhibit the substance of all others -the antitype of all the types of the ancient economy.

Here, then, we have lessons based upon the assumption of our weakness and liability to err. The importance of the habitual remembrance of the love and death of Christ, in the history of the human soul, between conversion and glorification, is paramount. On this, everything, whether for cleansing,