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are the results of principles fully acted out."

We can assure our readers that this is no common-place tale; though a tale, perhaps, it may be called. It is the effort of a strong and highly-cultivated mind, imbued with noble sentiments, and ardently bent on imparting them to others. The Free Church of Scotland is the theme of the book, and though it is not exempt from party bias, it exhibits pictures of moral scenery, of equal truth and beauty. A more spirited work of the class to which it belongs has not issued from the modern press. We have inserted elsewhere, as a specimen of the writer's style, " Thoughts on Chalmer's Burial-place."

The BLESSING of SANCTIFICATION not IMPUTED, but IMPARTED, and proved to be absolutely necessary to Salvation; with Answers to all the principal Objections against Internal and Progressive Holiness: a Tract, adapted for general distribution in all the Churches. Second thousand. 12mo. pp. 32.

T. Noyes, Bath; Houlston and Stoneman,
and Nisbet, London.

This valuable tract is designed especially for our younger brethren who may be perplexed with the difficult but important subject to which it refers; and we may safely affirm, that, if some aged professors of religion, whose minds have received a wrong bias, would candidly peruse this tract, it might, under God's blessing, be attended with the happiest consequences. It might be the means of removing a gangrene highly pernicious to spiritual health, and at once destructive, both to happiness and usefulness. In these pages may also be found some useful " thoughts on the witness of the Spirit, the lowest degree of saving faith, and the doctrine of perfection," as taught by David and by St. James. Everything that savours of party prejudice has been carefully avoided, and nothing but the essential truths of the gospel will appear to have engaged the author's attention.

The

tract, is therefore, adapted for general distribution and usefulness, as the writer's entire aim has been to promote the holiness, and, consequently, the happiness, of all.

Having noticed the experience of eminent believers, and quoted some of the expressions of St. Paul, the author of this tract observes, that the objections which have been made against internal and progressive holiness are certainly plausible, when unconnected with other passages of Scripture. He owns, indeed, that "they appear so scriptural and correct, that we cannot be surprised that many a sincere child of God,

and even any otherwise excellent divines, should be prépossessed in their favour." But he very properly asks, "Would such objections have been made if our parts of the word of God had been equally and fairly investigated? We acknowledge that Job, Isaiah, and St. Paul were eminent believers; and as they had increasing knowledge of the unsullied purity of Jehovah, the risings of indwelling sin, and a sense of their numberless short-comings, it was impossible for them to feel otherwise than humbled and deeply ashamed of their comparative vileness and impurity. But though they felt this, were they destitute of a new heart and a right spirit? Were they not Israelites indeed in whom there was no guile? Did they not know that none could ascend into the hill of the Lord, and stand in his holy place, but he who has clean hands and a pure heart? And will not every true penitent endeavour to cleanse himself from all ing holiness in the fear of the Lord? How filthiness of the flesh and the spirit, perfectis it, then, that our brethren deny internal purity, and stigmatize it as pharisaism, perverting the meaning of Christ, who insisted on internal purity, as opposed to the mere external righteousness of the scribes and pharisees? Surely, if our brethren would study impartially the whole counsel of God, they would not draw the erroneous and pernicious conclusion, that there is no good thing in believers, because St. Paul states that, in his flesh there dwelt no good thing? His meaning could not be, that he had no good thing in him as a new creature ; for he expressly declares in the same chapter, that he delighted in the law of God after the inward man. Let the whole, and not merely a part, of the experience of believers be duly considered, and our brethren must see, not only the necessity of internal holiness, but also the awful and dangerous consequences of denying it; for without it none can enter the kingdom of God above. Without holiness, no man shall see the Lord.' 'Blessed are the pure in heart, for they only shall see God.' The great difficulty with many is the admission of progressive holiness. They say, 'How can we be more and more holy, since we find that the old man is the old man still?' what do our brethren mean by the 'old man,' when they deny progressive sanctification? If, by the old man, is meant the principle of sin, there is a sense in which sin will be sin still in its nature, but not in its power; for if grace be predominant in the soul, sin will not have dominion.' But our brethren compound the old man,' or the principle of sin, with the soul and body of man; and this is one of the chief causes of their error. Now we do not contend that the old man,' the principle of

But

indwelling sin in believers, is purised, and made progressively holy, but one soul of believers in all its facnlies. If our brethren! would observe this distinction, they would not ridicule us with the low and vulgar idea of whitewashing the old man, or making him better. Never, never do we expect this, though we are fully persuaded that he will be destroyed, because he is now on the cross: Knowing this, that the old man is crucified, that the body of sin might be destroyed.' But the principle of grace, or 'the new man,' shall be renewed day by day. He shall grow, and manifest his growth, not only in an increase of light and knowledge, but also in an increase of love and purity, till the soul be fully satisfied with the perfect likeness of Christ."

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Our author's idea of sanctification itself coincides with that of the Rev. J. A. James, and which he has therefore given in a quotation from one of his Pastoral Addresses. He proves, in the most satisfactory manner, from several passages of Scripture," that the souls of believers are progressively sanctified," or "made more and more holy." And having done this, he says, Though the bias of our brethren is so strong against this doctrine as not to admit it directly, yet they frequently admit it indirectly, when they are perhaps the least conscious of it. We sometimes hear them, in prayer, using such language as this: Lord, increase our faith, purify our hearts, and conform our minds more and more to the image of thy dear Son.' Here they admit, in a few words, all that we mean by internal and progressive sanctification; so that, after all that can be said, they have much better hearts than heads. But the moment they are off their knees, they deny the doctrine, if we express it by the terms internal and progressive holiness! How can this inconsistency be accounted for? Why, our brethren have been badly taught; they have not been under scribes who have well instructed them in the kingdom of heaven; but under those who need to be taught the way of God more perfectly, as Aquila and Priscilla taught Apollos."

We could quote much from this important tract with approbation, and much that would probably instruct and edify many of our readers. Of this, however, our space does not admit. We can therefore only say, that we very much wish that this small and cheap publication may be generally read; and that its judicious explanations, clear distinctions, lucid statements, and reconciliations of passages of Scripture apparently contrary to one another, may become fully known to the members of our churches, and to all who hear "the glorious gospel of the blessed God."

SERMONS preached in St. James' Chapel, Clapham. By the Rev. GEORGE ALBERT ROGERS, M.A., of Trinity College, Cambridge, Vicar of Leominster, and Domestic Chaplain to the Right Hon. Viscount Lifford. Small 8vo. pp. 384.

Hatchard and Son.

Volumes of plain, pointed, evangelical sermons are greatly to be prized; as there are many families, especially in the Church of England, who read them in their domestic circles. We can make a very favourable report of the volume before us. It is full of gospel truth, and written in an easy, perspicuous, and forcible style, neither careless on the one hand, nor unduly ornate on the other. The subjects chosen for discussion embrace the grand peculiarities of divine truth; and they are free from all narrowness and sectarian bias. As such, we can very cordially recommend them for the use of families and villages.

A COMPENDIUM of DOMESTIC MEDICINE, and COMPANION to the MEDICINE CHEST; comprising Plain Directions for the Employment of Medicines, with their Properties and Doses; and brief Descriptions of the Symptoms and Treatment of Diseases, and of the Disorders incidental to Infants and Children; with Directions for restoring suspended Animation, and for counteracting the effects of Poison. Also, a Selection of the most efficacious Prescriptions, and various Mechanical Auxiliaries to Medicine. The whole intended as a source of best reference for Clergymen, Master-mariners, and Travellers; and for Families residing at a distance from Professional Assistance. By JOHN SAVORY, Member of the Society of Apothecaries, and President of the Royal Pharmaceutical Society of Great Britain. Third Edition. 12mo. pp. 328.

John Churchill, Princes-street.

The title of this volume will explain itself, and we believe that its merits are more than equal to its pretensions. Its practical value to the select classes named, will be great indeed; and there are few families that will not find it a very useful companion.

The ASSOCIATION of CHRISTIANCHURCHES; a Discourse delivered at Totness, April 27th, 1847, before the Members of the South Devon Congregational Union. By ELIEZER JONES.

J. Snow.

Our notice of this excellent discourse has been too long delayed. Several of our co

temporaries have already given it high praise, and commended it to the thoughtful and devout perusal of their readers. Our own reference to it now may serve to recall to it the attention which it deserves, and will repay.

The motto prefixed to the sermon is Eccl. iv. 9-12. The preacher begins by speaking briefly, but gracefully, of the unity which pervades the creation of the union which there ought to be between man and man in society, and between Christian and Christian in the church. The principles on which churches may unite with each other in association are there laid down with remarkable clearness. Here it is well observed, "No church resigns its independence; no coercion can be practised; no intrusion tolerated; not one conscience is forced."

The benefits of such associations are then stated with much beauty of expression, and with much earnestness and unction. The intrinsic excellence of this part of the discourse would be well seconded by the impressive delivery for which Mr. Jones is remarkable; and we do not wonder at the earnest and unanimous request of the hearers, that the press might preserve for them, and give to

others, a sermon so admirably fitted to promote the prosperity of Christian churches.

DISCOURSES delivered at the ORDINATION of the Rev. HUGH M'KAY, over the Independent Church and Congregation at Liskeard, Cornwall, on Tuesday, September 29th, 1846. A Preparatory Address, by the Rev. T. C. HINE, of Plymouth; the Introductory Discourse, by the Rev. GEORGE PAYNE, LL.D., of the Western College; the Charge, by the Rev. JOHN PYER, of Devonport; the Sermon to the People, by the Rev. ELIEZER JONES, of Plymouth: together with the Pastor's Confession of Faith, &c. Published at the request of the Church and Congregation. 8vo. pp. 64.

London: John Snow.

We could fervently wish that these admirable Discourses were widely circulated among our churches. They are distinguished by no ordinary share of useful and practical suggestion; and might be read by thousands of our church members with great advantage indeed, we know not when we have seen a pamphlet more deserving of being made a permanent tract.

Death-Bed Scenes.

MRS. F. GATLEY.

Mrs. F. Gatley, the subject of this memoir, was the second daughter of the late John Lightfoot, Esq., of Dearham, in the county of Cumberland. She was born Dec. 27th, 1804. At the age of fourteen, she was called to sustain the loss of a beloved mother, which seemed to produce a deep impression upon her mind. From that time, she evinced an attachment to good books, and to the faithful preaching of the gospel. Though brought up within the pale of the Established Church, yet she occasionally heard dissenting ministers, and was glad when an opportunity was afforded of attending their ministrations. In 1825 she became the wife of the Rev. Edward Gatley, now of Thirsk, Yorkshire; and few ministers have been blessed with a partner whose domestic -arrangement and affectionate heart have rendered home more happy, than did the individual whose death it is now our mournful lot to record. Though naturally delicate, her active mind bore her up amid great bodily weakness, while discharging the various duties devolving upon her. Often indeed has the frail bark been threatened to be wrecked by the storms and waves of

sorrow through which she was called to pass in crossing the ocean of life. But he who has absolute control over all elements and all events often appeared in her behalf. For many years she took an interest in Dorcas, Bible, and other societies. In the sabbathschool she laboured with much delight; and when unable to attend twice a day, she was assisted by her eldest daughter. In looking amongst her papers, a number of manuscripts were found of lessons which she had carefully prepared for her class from sabbath to sabbath; and we believe at the last great day it will be seen that her devoted labours have not been in vain in the Lord.

But He who is too wise to err, designed her early removal from this vale of tears. Pulmonary symptoms began to appear, and urged forward that wasting process, which brought her to the grave. For upwards of twelve months she was under the daily care of medical attendance. Though her affliction was of a trying and irritating nature, yet she was never heard to murmur. She found it good to be afflicted. The beneficial influence of what she endured was seen in her increased devotional spirit, her attachment to the word of God, her ardent love to the

Saviour, her deadness to the world, and her daily contemplation of unseen and eternal realities. She said, "I delight in nothing else." She took great delight in spiritual conversation. She daily wished to know more about Christ, that she might love him more, and stay her mind more upon him. And after the family had retired to rest, notwithstanding the feebleness of her frame, she would often keep up spiritual conversation with her husband until a late (or rather an early) hour. She often spent much of the night in prayer. Her dreams were often characterized by fervent devotion; which was delightful to her husband, while he listened to her unconscious voice. On one occasion during her illness she said, "If it had been the Lord's will, I should like to have been spared a year or two longer to have laboured for my Saviour; but he can do without such a poor instrument as I am." She had very impressive views of the evil of sin, and of her own meanness and unworthiness. Often feeling herself the chief

of sinners, and less than the least of all saints, with great emphasis she said:

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

Be thou my strength and righteousness,
My Jes is and my all."

She often complained of hardness of heart and feebleness of love to Jesus, when she thought upon his love to her and her obligations to him. On one occasion, when suffering from great exhaustion, she said:

"How can I sink with such a prop
As my eternal God."

About ten days before her departure she was taken much worse, and it was apprehended that her dissolution was near. She was in a calm and tranquil frame of mind. With much feeling she said:

"Other refuge have I none

Hangs my helpless soul on thee."

Shortly after she exclaimed, "Jesus is precious to my soul. Has he promised, and will he not perform?' 'He is able to save to the uttermost;' yes, to the uttermost. Oh, what a refuge I have !" She then addressed her sorrowing children: 'Don't rest satisfied, my dear children, with a mere profession of religion: that will not do for a dying hour." But from this attack she wonderfully rallied for a short time.

The day before her death she was harassed with the temptations of the enemy; but the Lord made a way for her escape. On the morning of her death she was in a comfortable state of mind. She said to her sorrowing husband: "I feel no ecstasies of mind; but I have peace." She requested her eldest daughter to read the 103rd Psalm;

and when she came to the words, "As far as the east is from the west, so far has he removed our transgressions from us," she exclaimed, “Wonderful!" She then desired her to read the 51st and 130th Psalms. These psalms had often afforded comfort to her mind, and they appeared expressive of her experience. Her soul often breathed with great fervency the prayer of the publican, "God be merciful to me a sinner." Shortly after she exclaimed: "A sinner saved by grace. I am a great sinner, but Jesus is a great Saviour. He is precious to my soul." And then, with holy confidence, she exclaimed, "God is my salvation." She repeated portions of hymns, particularly dwelling upon :

"His honour is engaged to save

The meanest of his sheep."

"Yes, the meanest." Shortly after, she said, "Blessed Jesus, remember me; now thou art in thy kingdom. Lord, I believe; help thou mine unbelief. He has done all things well." She often said to her anxious family, "Pray for me." She addressed her children in the most tender and affectionate language. When her breathing became difficult, she earnestly prayed that she might have one moment's alleviation; but immediately added, "Not my will, but thine be done." Shortly after, she said, "He will not be long now." To which her beloved husband replied: "No, my dear; in a short time you will be with Jesus, and see him as he is." Her last words were: "Blessed Jesus, take me to thyself. Pray for me." And while her sorrowing husband and children were pouring out their hearts before God, her happy spirit took its flight from earth to heaven. Mark the perfect man, and behold the upright; for the end of that man is peace." "Let me die the death of the righteous, and let my last end be like hers."

"

Her mortal remains were interred in the chapel-yard on Tuesday, Oct. 20th, 1846, by the Rev. James Parsons, of York, in sure and certain hope of a resurrection to eternal life. The Rev. J. Parsons also improved her death by preaching an impressive and eloquent discourse from 1 Cor. xv. 55: "O death, where is thy sting? O grave, where is thy victory?" to a large and deeplyaffected auditory. E. G.

Thirsk, Oct. 10, 1847.

MRS. ELIZA TUTING, BEVERLEY,
YORKSHIRE.

On the 24th of March, 1847, died, Mrs. Eiiza Tuting, aged 31 years. Several years ago she connected herself with the Baptist church at Cambridge. On her removal, at

her marriage, to Beverley, she regularly attended the Independent chapel there, and, for six years, was actively engaged in various duties which the Christian profession involves. For some time before her death, Mrs. Tuting had not enjoyed vigorous health; but, in the month of December, 1846, after she had given birth to a babe, which did not long survive, most decided symptoms of consumption appeared; and to those most anxious for her recovery, it was too evident, that she was soon to go "whence she should not return."

As gold is refined from its dross, and its value proven in the furnace, so did affliction discover most fully Mrs. Tuting's character, for in her illness she exhibited the solid shining qualities of religious principle. It is not strange that, at first, she had to struggle with the natural loss of life. In her case, youth, hope, affection, cried for "length of days." The Lord denied her prayer, and calmly was she able to resign herself to his will. Her long and severe suffering she bore with meek submission, assured that it came from the God of infinite wisdom and love, who does all things well. To those who had the privilege of visiting her, it was delightful to mark her growing meetness for another and a brighter world; and, without any exaggeration of truth, it were easy to say much of her meek and humble spirit, of her entire submission to the divine will, of the child-like confidence with which she resigned all into God's hands, and of her fervent longings after the heavens above. Her sick chamber was not the chamber of sorrow her death was one of triumphant joy.

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During her illness she had familiarized the thought of death; and especially did she desire that she should honour her Savi. our by her dying.

The rest of this notice, communicated by him by whom her loss is most bitterly felt, will show how fully her desire was answered.

In the early part of her illness, Mrs. Tuting suffered much from a sense of the little use she had been of in the church of Christ, and the light estimate she had formed of her religious privileges. After some time she found peace, and said, “ Unworthy though I am, Jesus Christ will have mercy, even upon me, and will be all to me." Her mind now remained sweetly calm and tranquil, and patiently she bore her affliction; until, about three weeks before her death, when suffering severely from want of breath, she said: "I am not strong in faith. I do not feel able to lie passive in the arms of the dear Saviour, when in these struggles. Oh that I may be able to overcome, and know no will but his." She sought it with all her soul, and the Lord, in his infinite mercy, heard her prayer. Speaking upon

this point, she said: "Now I can give all up, even you, my beloved husband. I have for some time past been able to give all up but you. I have had a great struggle, but now I am at rest. I leave you in the hands of your Lord, and my Lord, with the full assurance that he will support you, and be all to you, all you will require; and the relief this gives me, no one can imagine."

She afterwards made arrangements for her funeral, saying, "It will save you much trouble, when I am gone. She chose the materials for her beloved children's dresses, and arranged many other matters of a similar nature. She selected her pall-bearers from the Ladies' Missionary Working Society, expressing her desire to be conducted to the tomb by her sisters, whose hearts were in the missionary work.

A few days after, she said, "My dear, I should like my death to be noticed, for the benefit of the living. I should like Mr. Young to speak from 2 Tim. iv. 8, "Henceforth," &c. Let nothing be said about me, but that which may redound to the honour and glory of God; if his wondrous love to me will be likely to benefit others, tell itfor I long all to know and love him; but let me be kept in the background. Knowing the dear people at Fairgate so well, I should like to send my dying message to them. I earnestly long for them. I hope they will become a warm-hearted and zealous people. I would say to the congregation My dear fellow-sinners, stop and think think!! You are out of Christ. You are not safe for heaven. You have nothing but perdition, and will you not love the Saviour? If you knew him as I know him, you would fly into his arms. Then think! think!!'" She wished the hymn, commencing

"Sinner, why so heedless grown?"

to be repeated to the congregation.

To the Young." My dear young friends, I have often looked on you with deep interest. I love you! I have longed for you! I wonder how you can hear so much about the dear Saviour, and yet not love him. Consult your Bibles, and see if he is not worthy of your whole heart. Ask your minister if he is not worthy of your love. And you, my very dear young fellow-disciples, who are wishing to come into his fold, oh ! hear what the Shepherd says: 'Come! come!' Oh! for the tongue of an angel, to tell you of a Saviour's love! And, my beloved brothers and sisters in the Lord, pardon me for presuming to address you; but I am standing on the very threshold of eternity; and when you come into my situation, you will not wonder at my speaking to others. I speak for your sake. You are the Lord's people, expecting a crown at

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