Fourthly, That you have little or no regard for the welfare of the church.

Fifthly, That the state of devotional feeling is very low in your own heart. And,

Sixthly, You ought to repent and do better. WAR AND CHRISTIANITY.-AN EXTREME CASE.

"You won't fight? Suppose you had insulted a man, and he had a sword drawn in his hand, and should rush upon you, and you should retreat against a wall, and could retreat no further, and you had a sword in your hand, what would you do? Wouldn't you take his life?" asked Caseknife, with an air of triumph; as much as to say, "I have got you now."

"Friend Caseknife," replied Broadbent, with perfect equanimity, "I tell thee what I would do. In the first place, I would not insult the man; and, if I had insulted him, I would ask his forgiveness. In the next place, I would have no sword in my hand, neither would I retreat against the wall."

Caseknife was not dull of comprehension, so he shut up, feeling that he could make no handle of his extreme case.

CAUSES OF CHURCH DISTURBANCES. PECUNIARY difficulties are often among the chief. The love of money is the root of all evil, and this grows rapidly in the mire of worldliness. How sad its fruit often in our times! The current expenses of a church are not fully met. Their love grown cold, and their hearts intent upon profitable investments, they are slow to meet the deficiency. Debt accumulates, and with it springs up a murmuring spirit. The pastor is found fault with; he, it is thought, is not attractive. He may be weighty and powerful in doctrine, but he is not weighty and powerful financially. He may have gathered in souls, but he gathers not in gold and silver. He draws few rich men. Or, if the pastor be not blamed, one after another slips his shoulder from under the burden, and goes to some full and rich church, where the purse is spared, and, it may be, the conscience too. The church dwindles, and, at length, is dissolved-the candlestick removed out of his place.

THE BLESSED LOSS !

DE PAYSON, when racked with pain, exclaimed, "O what a blessed thing it is to lose one's will. since I have lost my will, I have found happiness. There can be no such thing as disappointments to me, for I have no desires but that God's will may be accomplished." To live thus obedient to Divine Providence, is to have the spirit of the prayer, "Thy will be done on earth," and the practice of those who do "as it is in heaven."

SIXTY THOUSAND SLAVEHOLDERS. A PUBLISHED calculation-how accurate we do not know-states that 250,000 slaves are held by Methodists, 225,000 by Baptists, and 80,000 by Presbyterians. Add 45,000 for all other denominations, and you have 600,000 slaves held by religious men. The average number to each may be about ten, which will give us 60,000 religious men holding slaves! What ought these religious slaveholders to do? Some will say, immediately and at all hazards emancipate their slaves. Others will say, go to work immediately, and with earnestness, as citizens of the country, to procure the repeal of the slave laws. Others will say, commence immediately and sincerely

the work of giving instruction to the slaves, to prepare them for freedom. But will any intelligent Christian say that these 60,000 slaveholders are discharging their duty, while eating and wasting the earnings of their slaves, and making no effort in any way to give them their freedom.-Zion's Advocate.

His

EPITAPH ON JOHN LOCKE, WRITTEN IN LATIN BY HIMSELF. NEAR this place lieth John Locke! If you ask what kind of man he was, he answers, that he lived content with his own fortune. Bred a scholar, he made his learning subservient only to the cause of truth. This thou wilt learn from his writings, which will show thee everything else concerning him with greater truth than the suspected phrases of an epitaph. virtues, indeed, if he had any, were too little for him to propose as matter of praise to himself, or as example to thee: let his vices be buried together. As to an example of manners, if you seek that, you have it in the gospel; of vices, I wish you to have one nowhere; of mortality, certainly, and may it profit you, you have one here and everywhere. This stone, which will itself perish in a short time, records that he was born, August 29, 1632; that he died, October 21, 1704.

ron.

THE ROSE OF SHARON: ON receiving a visit from the late Rev. Henry Venn, author of "The Complete Duty of Man," the late Rev. James Hervey, whilst walking with him in the garden attached to the parsonage] plucked that "emblem of beauty's transient bloom," a rose, and desired him to present it to his wife, to put her in mind of the Rose of ShaShe paid such regard to the gift and the giver, as to put it into a frame with a glass. The following observations respecting the transaction occurs in a letter from Mr. Hervey to his friend: "Your lady has shown the most welcome complaisance to me and to the rose: to me, in accepting what is less than a trifle; to the rose, in putting it to such a use. Could that poor vegetable be sensible, it would rejoice to be a remembrancer of its most amiable Creator." HOW TO BE ALWAYS EASY; OR, THE RIGHT USE OF THE EYES. AN Italian Bishop struggled through great difficulties without repining, and met with much opposition in the discharge of his episcopal functions, without ever betraying the least impatience. An intimate friend of his, who admired those virtues which he thought it impossible to imitate, one day asked the prelate if he could communicate the secret of being always easy? "Yes," replied the old man, "I can teach you my secret, and with great facility; it consists in nothing more than making a right use of my eyes." His friend urged him to explain himself. "Most willingly," returned the Bishop; "in whatever state I am, I first of all look up to heaven, and remember that my principal business here is to prepare for my journey there; I then look down upon the earth, and call to mind how small a space I shall occupy in it when I come to be interred; I then look abroad in the world, and observe what multitudes there are who, in all respects, are more unhappy than myself. Thus I learn where true happiness is placed, where all our cares must end, and how very little reason I have to repine or complain."

A CHINESE, who professed to be a follower of the Lord Jesus Christ, was asked, "What is now the state of your heart?" He replied: "Formerly my mind was smoky; now I enjoy some light. Formerly it was like a boisterous sea; now it is calm. Formerly I loved myself; now I love everybody."

MEEKNESS.

PASSIONATE reproofs are like medicines given scalding; the patient cannot take them. If we wish to do good to those we rebuke, we must labour for meekness of wisdom, and use soft words for hard arguments.-Dodd.

MEMOIR OF THOMAS COOPER, LITTLE DEAN, WOODSIDE.

BY DANIEL BRAIN.

"The memory of the just is blessed." WHAT a changeable world is this in which we live! yet not more changeable than the circumstances of human life. It is early made up of sunshine and shade, sorrow and joy; sometimes the tear, at other times the smile. While passing through this life, we behold those by whom we are surrounded changing their habitations and employments,-health for sickness,—and time for eternity. When the destroyer of nature comes, none can resist his call. The blooming youth, the hoary head, the rich, the poor, the pious or impious, are alike bound to give up the ghost. O death! thou hast removed numbers from our church in a short time; sometimes separating the husband from the wife, the wife from the husband, the parent from the child, the child from the parent, and our dearest friends from each other.

The late Mr. Cooper was born August 10, 1824, in the county of Gloucester. He was the eldest son of Joseph and Hannah Cooper, who are very much respected. They were in the habit of attending the Independent chapel at Little Dean, and sending their children to the sabbath-school, to receive instruction according to the word of God. Thomas paid due respect to his parents up to manhood. He was regular in his habits; still his mind was unrenewed; he lived without God and without hope in the world. It pleased God, in the order of his divine providence, to find a way to his heart by a remarkable circumstance. The Rev. B. Jenkins, of North Nibley, who was about to take the oversight of the church and congregation of the Independent chapel at Little Dean, when on a visit one sabbath-day, walking with a friend, he saw a number of men and boys desecrating the sabbath, by playing at foot-ball in an open field, which led him

to go and speak to them of the evil of sinning against God in this way, and warned them of the danger that awaited them in the world to come. While hearing the man of God point out the evil of sin, he began to tremble and fear; his mind became enlightened, and something told him of a God that ought to be feared, -that he ought to seek him, to be delivered from the wrath to come. The prayer of the blind man became his;

Thou Son of David, have mercy on me;" and with Peter he said, "Lord, save, or I perish." He saw more and more of his lost state and condition as a sinner: then he sought earnestly for pardon with all his heart, through the atonement of our Lord and Saviour Jesus Christ. He did not seek in vain. God spoke peace to his soul: he was then assured that his sins, which were many, were all forgiven, for the sake of Christ. He was in his seventeenth year when he found peace with God. What a privilege to know the Lord in the days of our youth! the best time to serve God and man. He experienced the word of the Lord to be precious from time to time, and thought it his duty to join the people of God in church fellowship, at the same chapel at Little Dean. He was an ornament to the church, inasmuch as he adorned his Christian profession; and having been a diligent and useful sabbath-school teacher, it is hoped that the truths which he taught will spring up unto everlasting life. I have been often delighted while hearing him explaining the Scriptures to the children, and telling them of a Saviour's love: how he came into the world to seek and to save that which was lost; and directing them to look to Jesus, that they, too, might be saved. He delighted himself much in singing the praises of God, and instructing others in similar devotion, and was greatly pleased when they sang with the heart, making melody unto the Lord; the tears meanwhile falling from their eyes.

He was built on the Rock of Ages, and free from bigotry. Wherever a free and full salvation was preached, there was food for his soul. He was regular in his attendance on the means of grace, and also in the house of prayer, except on some special occasions, when he was invited to assist in conducting the praises of God in other houses of prayer, in which he evinced an experience more like that of a man of forty years' standing in the church, than of one who had but just arrived at manhood. It was his study and delight to keep the singers united; and when any strife arose between them, he was the first to effect concord, so that he might well be called a peacemaker. He paid strict attention to the family circle, striving to improve their spiritual and temporal welfare, according to his ability; and, to use his father's own words, was more like a father in the family than a son. He possessed a youthful bloom, a healthful appearance, and a sparkling eye. But disease entered his mortal frame; the typhus fever weakened his strength by the way; and his pains were acute. When a little revived, he would cry out with David, and say, "How amiable are thy tabernacles, O Lord of hosts; blessed is the man that trusteth in thee." His mind was stayed upon his God, and he was seldom heard to murmur or repine at the Lord's doings, enduring affliction with resignation, and submission to the will of God. He was beloved by all denominations of Christians who knew him, seeing that he had a good hope through grace of a blissful immortality beyond the grave.

On my last visit I asked him how he was? He said, "I am very ill; but if it please the Lord, I shall get better." He conversed with me for some time on spiritual things with great freedom, and afterwards repeated the following lines:

"A guilty, weak, and helpless worm,
On thy kind arms I fall;

Be thou my strength and righteousness,
My Jesus, and my all."

He then said, "Oh! what should I do without Jesus now?" Being reminded that it was hard to trust in an arm of flesh, he replied, "But I can trust in the Lord Jesus Christ, and not be afraid; he will never leave me nor forsake me." His hope of eternal life appeared to be unshaken, resting entirely upon the finished work of Christ. I mentioned some passages of Scripture to him; he said they were precious to his soul, and then repeated the following lines:

"Poor, weak, and helpless, though I am, I have a rich Almighty Friend; Jesus the Saviour is his name,

He freely loves without an end."

Many pleasing things he spoke of concerning the worship of God in days gone by, which were of a cheering nature. As his departure drew near, his hope became brighter and brighter; for by faith he knew that in heaven he had a more enduring substance-a better country, because an heavenly. In this peaceful state of mind he closed his eyes in death, and breathed his last on the 25th of August, 1847, aged twenty-three years, in firm hope of a better resurrection from the dead, through our Lord Jesus Christ.

On the following Saturday his mortal remains were interred in the graveyard belonging to the Independent chapel, Little Dean, in the presence of a most respectable and very numerous concourse of spectators. On Sunday evening, September 12, his death was improved by the Rev. B. Jenkins, from Lam. iii. 27 : "It is good for a man that he bear the yoke in his youth." The discourse was most appropriate, and deeply impressive. The attendance on the occasion was great, the chapel being crowded to overflowing. The word delivered appeared to make a deep impression; seriousness sat on every countenance. "The memory of the just is blessed."

"At all events, the stroke must come;
There's no protection from the tomb;
Nor does it matter when or how,
If you are but prepared to go.
If Mary's choice be made your own,
And Christ alone depended on,
Death's ghastly form will only prove
A messenger of kindest love,
Safe to convey the pious soul
Where years of long salvation roll."

OBITUARY.

DIED, on the 3rd of September, aged sixty-eight years, at Guernsey, whither he had gone for the benefit of his health, the Rev. Benjamin Hobson, of Welford, in Northamptonshire. The first seven years of his ministerial life were spent as pastor of the Independent church at Driffield, in Yorkshire; and the last thirty-five years as pastor in the church at Welford. In both stations he was highly esteemed for the amiableness of his disposition, the respectability of his character, and the efficiency of his ministry. He was the devoted Secretary of the Northamptonshire Association, and Fund for the Relief of Aged Ministers and their Families, whose interests he assiduously endeavoured to promote, and by whom, as well as his own immediate connections, including his son, Dr. Hobson, Medical Missionary in China, and a large circle of endeared friends, his memory will be cherished with sincere respect and cordial affection.

BRISTOL YOUNG MEN'S CHRISTIAN
ASSOCIATION.

TO THE EDITOR.-SIR,-The accompanying statement of the objects of the above-named Society, and the Rules by which it is to be governed, have been forwarded to me by the Secretaries, together with a request that I "will favour them with the names of any young men, members of our church or congregation, whom I think are likely to unite :"

The Committee of the "BRISTOL BRANCH OF THE LONDON YOUNG MEN'S CHRISTIAN ASSOCIATION," earnestly invite attention to the following brief statement of the object sought to be attained in the formation of this Society, and of the claims which it puts forth to the Christian sympathy and support of all who are interested in the temporal and spiritual well-being of young men :

The Association is composed of young men of all denominations, who give satisfactory evidence of their Christian character, and are anxious for the promotion and lively exercise of religion in their own souls, and the extension of Christ's kingdom amongst others around them.

They purpose meeting together at stated periods, for Social Prayer, Reading and Study of the Scriptures, Conversation on Religious Subjects, and the use of other means, consistent with the Scriptures, for their advancement in the divine life.

The few rules which are respectfully submitted, have been drawn up with due regard to the objects in view, and the best interests of the Society; and while the Committee have carefully avoided everything of an exclusive tendency, they have endeavoured to place such limits to the terms of membership as shall ensure to the young Christian the advantages of religious intercourse.

To every Christian young man the appeal is made on behalf of this infant Association, as furnishing a new channel through which he may directly and powerfully benefit the important class of society to which he belongs. To parents who are anxious that their children should enjoy the advantages of religious society and social intercourse, when removed beyond the immediate restraints and counsels of home, and to employers who value the moral and intellectual advancement of those engaged in their service, it presents an imperative claim.

Subscriptions and donations, in aid of the funds, will be gratefully received by the TreaBurer (Mr. E. H. PHILLIPS, 1, North street); or any member of the Association.

Bristol, February, 1848.

I. That this Society be called "THE BRISTOL BRANCH OF THE LONDON YOUNG MEN'S CHRISTIAN ASSOCIATION."

II. That the object of the Association be the Improvement of the Spiritual and Mental Condition of Young Men engaged in houses of buisness, by the introduction of Family or Social Prayer, Bible Classes, Mutual Improvement Societies,

or any other plan strictly in accordance with the Scriptures.

III. That the affairs of the Association be in the hands of its Office-bearers and a Committee of Management, who shall meet as often as necessary for the dispatch of business. Five to form a quorum.

IV. That the Committee be elected annually by a majority of Members; a Meeting to be held for that purpose in the month of September.

V. That an Annual Meeting be held, at which a Report of the Society's proceedings shall be read.

VI. That Meetings of the Members be held for the purpose of Prayer, Reading the Scriptures, Mutual Edification, and Encouragement; and for receiving information on all matters tending to promote the welfare of the Association. At which Meetings any Member has the privilege of introducing his friends.

VII. That the Chairman of each Meeting shall be appointed by the Committee, and that all Meetings begin and end with prayer.

VIII. That any person shall be eligible for Membership who gives evidence of his conversion to God. That he shall be proposed by a Member of this Association, at any of their Meetings, and be elected by the Committee after a satisfactory inquiry as to his suitability.

IX. That the Committee shall, after impartial inquiry, possess power to suspend or exclude any Member whose conduct is found, in their judgment, inconsistent with the Christian cha

racter.

X. That all persons becoming Members be expected to contribute not less than One Shilling per quarter towards the funds of the Association. The Subscriptions of Juniors and Apprentices shall not be less than Sixpence per quarter; and that every Subscriber shall be entitled to a copy of the Society's Report.

This appears to me to be a very singular sort of movement, and one which demands the most serious attention of pastors, churches, and the conductors of the religious press of our denomination. The church of God, with her scriptural officers, is the divinely-appointed teacher of religion to man; nor can I see how this great work is to be effectually done by any agency that is placed beyond her inspection and influence. Having carefully perused the statement and Rules above quoted, it is difficult to ascertain from them how the objects aimed at are to be secured, or what guarantee they furnish for the scriptural instruction of the youth who may become members. Then can we do otherwise than entertain serious doubts respecting the influence of a Society that withdraws the pious young men from our churches and congregations, and from the divine means there

provided for their spiritual improvement, as this Association seems calculated to do? Is it not the most scriptural way for young men, "who give evidence of conversion to God," to seek spiritual and mental improvement, by connecting themselves with the properly-organized churches and congregations, and by their steadily attending on the sermons, lectures, prayer-meetings, Bible-classes, church-meetings, and other scriptural ordinances provided? Are they not the very individuals we want to work in the vineyard of Christ-to teach in sabbathschools, to distribute tracts, and to engage in other works of faith and labours of love; to sustain, by their attendance, public ordinances; and, under divinelyappointed pastoral care and instruction, to build up themselves on their most holy faith, and grow up into Jesus Christ, their living head, in all things? Would our pious young men do this-would they thus blend and co-operate with the church of God, and duly improve the means of grace to be found only in that church, both they and the church would be immense gainers. But if they draw off from that church,-if they unscripturally constitute theinselves a separate body,if they remove themselves from under the inspection and control of the church, and the care and instruction of their pastors,-if they invent for themselves a new organization, and place themselves under instructors selected according to the Rules above quoted, then, I must solemnly affirm, that I not only doubt the success, but tremble for the issue.

If these first views on the question are wrong, I shall be glad to have them rectified; but a deep impression rests upon my mind that, though hastily sketched, they are sound and scriptural. My wish is, to call the attention of ministers to this truly serious matter; and especially, dear Sir, to elicit an expression of your views. Yours very truly, WILLIAM GREGORY.

Clifton, Aug. 29, 1848.

THE DEACON'S OFFICE.

SIR, As in your note to the paper on the "Deacon's Office," inserted in the July WITNESS, you intimated a previous intention to recommend the formation of deacons' associations, it may be hoped that you will not even now withhold what you purposed to write on the subject, because you discover merely one already in existence. Pray let the thoughts you have been "some time revolving" thereon, be given to the churches.

VOL. V.

There can be but one opinion on the benefit to be derived both by deacons and churches, as well as by their pastors also, if such meetings as that at Manchester became general, as the means of calling increased attention to the true nature and proper duties of the deacon's office; and of diffusing more sound, intelligent, and scriptural views, than many now entertain in relation to it. Especially is it to be desired that more correct impressions of the true design of the deaconship should be imparted to not a few of the members of it; and I therefore venture to suggest, that, notwithstanding all that has been said by pastors at the appointment of deacons, as well as written for their instructions in tract and treatise, of older as well as more recent date, the WITNESS will do well to give its "line upon line, and precept upon precept," on a subject fraught with vital importance to our churches, as the past history and present circumstances of many would testify if examined for the purpose. And even when you, dear Sir, have given your deliverance in the space you can afford for it in the WITNESS, I will say further, that there will still be room in the deacons' library for "An Earnest Deaconry," if Mr. James can be prevailed upon-most suitably, as I think-to follow up with it his "Earnest Ministry" and "Earnest Church."

With the general views of the writer at Manchester, most of us, I suppose, would agree; with, however, perhaps, one or two exceptions as to statements somewhat questionable, and inferences which appear scarcely warranted.

For instance, I cannot entirely assent to his view of the primitive institution; as I doubt whether to the deacons as such were assigned the spiritual functions he describes: their proper duties-those for which alone the need of them was felt and expressed by the apostles-were wholly temporal: "the deaconship of tables," as distinguished from their own "deaconship of the Word," Acts vi. 3, 4. Other duties more spiritual, but incidental to the discharge of the first, would naturally be associated with their personal intercourse and social visitation; but these not as deacons, but as Christian brethren. What was the duty of all was also their duty, as occasion might arise. "The serving of tables," however, and the "ministry of the Word," were of purpose, disconnected; and not less clearly by implication, the former from anything like the pastoral superintendence which belonged to the latter.

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Hence I cannot describe them as sustaining that prominent part, almost co-ordinate with the apostles themselves, which this writer assigns to them as deacons in "the discipline of the church"-" in being set for the defence of the Gospel," using their gifts for edification in the assembly," &c. This is the error into which the Roman and Anglican churches have fallen; for I submit, that not as deacons were they admitted to any share in the " consultation" on the discipline and government of the church, other than in common with the general body of the believers. A prominent part they might take, indeed, as elders, in age, character, gifts, or graces; but this because they were elders, and not because they were "deacons of tables." Stephen, it is true, defended and witnessed for the Gospel, and Philip evangelised; but it is evident from the circumstances of the case, that their deaconal duties must then have ceased, 2 H