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"One word to my dissenting parishioners. Brethren, though you may separate from your ap. pointed shepherd, that shepherd both pities and prays for you, his wandering sheep. Almighty God has placed you within my charge; I watch for your souls as one that must give an account. If ye will not attend your minister's church, nor hear his words, nor read his advice, ye refuse all these at the peril of your immortal souls. Ye have again and again been told, that division is not of God; that to that Church (the visible Church, descended in one unbroken line from Jesus Christ, governed by bishops, priests, and deacons, and consisting of all baptized Christians) are left all his promises; and if a man will not hear that Church, Christ himself has told you of their awful state.t But this is not what I am now about to urge. I would have all dissenters (and those two or three so-called church people, who act and speak like them,) reflect, what mischief they are doing both to morality and religion, by refusing to obey the real ministers of God. How, brethren, can you blame a person for one sin, when you are guilty of another How can you tell a drunkard that he should refrain from strong drink, because the Bible says so, when he can answer at once, ' And the Bible also says, Let there be no divisions among you?' How can you blame a man for Sabbath-breaking, while he can answer, that schism (or dissent) is as great, or even a greater, sin." After expatiating on these charges with a tenderness that might almost convince the most incredulous of his sincerity, the young Oxonian adds,

"I earnestly love your souls, while I hate and abhor your separation and your sin. May God bless you, my dear people, one and all; may he make every dissenter a real churchman, and every churchman a real Christian."

More than mere assertion will be deemed requisite from Mr. Knollis to convince intelligent and sincere persons, who take the New Testament as their directory, either that he is placed over them by almighty God, or that the Church of England, as by law established, is the depository of all the promises, or that their dissent from it is either sin or schism. We are assured that he will find it so. The principles which enabled the first disciples to take "joyfully the spoiling of their goods;" which have animated those who have loved the truth, and feared God rather than men, in every succeeding age; which shone in the fires of Smithfield under the infamous Bonner; and which endured imprisonment, confiscation, or banishment, under the not less notorious Laud and his fraternity, in the so-called Church of England, are not to be abandoned in the nineteenth century at the mere dictum of the rector of Congerstone. He excites our compassion rather than displeasure, by his puny and puerile efforts. True: he may influence some of the poor by his gratuities, or alarm the ignorant by his ecclesiastical fulminations, but they must be poor in more senses than one, who are thus frightened out of their propriety. To us they cannot but be objects of the profoundest compassion.

But let us examine a little into the very lofty pretensions of Mr. Knollis. Does he mean us to understand that the Deity, whose name seems to be taken in vain in his address, has given the dissenters of Congerstone unto him as his spiritual charge? That he intended them so to understand him there can be no question, though we are aware that a little of the jesuitical casuistry, for which he has a greater propensity than capacity, might explain his words differently. We take this, however, as the idea he meant to convey to his rustic parishioners. Now how was he “appointed” the rector of Congerstone? A farewell sermon that now lies before us, entitled, "Heaven and its inhabitants," in which there is very little about either, and a great deal about "baptismal regeneration, and the sin of dissent," preached by the Rev. Francis Minden Knollis, at a small village called Diggeswell, in 1839, informs us, that he had been curate there for "seven short months;" that the rector, archdeacon Watson, had died; and, we are left to infer, that the new rector did not approve of the doctrines of Mr. Knollis. Our author tells us, "As I cannot change my doctrine with the changes of this mortal life, there was no alternative. I had either to preach what I feel convinced is the truth, and go; or keep back, or alter, what I conceive to be the truth, and stay." In plain English, he was compelled to leave. His removal from "the curatage," we are told, in the course of the sermon, "seemed good to that God whose wise and gracious providence ordereth all things, both in heaven and in earth," &c. Now really this is shocking. What can be said of the consistency of these two ideas? This reference to the Deity, to say the least, is in a very questionable position. Was the new rector prompted by heaven to dispense with the labours of Mr. Knollis? or was Mr. Knollis, by its impulse, led to relinquish his curacy rather than his creed? Had

"Rom. xvi. 17, 18.

"See Matt. xviii. 17.

"See Matt. vii. 4, 5.

the new rector then a false creed? Was not he a minister of the true Church? and as he occupied a higher station, was he not as much acting with the awful authority Mr. Knollis claims, as himself? Both cannot be true, and from God. He cannot be the patron both of light and of darkness, of truth and of error.

But who "appointed" Mr. Knollis the rector of Congerstone? Did the same supreme power? A person less conversant with heaven, and more with men, would ask, “Who is the patron of the living ?" and as the finger was pointed to the beautiful park in the rear of the village, all but Mr. Knollis would conclude, that the noble earl, whose mansion is embosomed in its trees, and who is respected as much for his noble qualities as a man, as for his proud rank as a peer of the realm, was the only supreme authority exercised in this appointment. Perhaps this view of the question might suggest to some the language of Virgil's shepherd, as not inappropriate,-

"O Meliboe, Deus nobis hæc otia fecit,
Namque erit ille mihi semper Deus-"

But, gravely, when a man obtains a Church living, either by purchase, or by gift, or as a mere locum tenens, we think it a little "too bad" for him to tell all the parish, and especially those who have never attached themselves to the episcopal worship, that God has placed them under his care, and given him charge of their souls.

In the New Testament the relation between pastor and people is recognized as one of mutual choice. The minister was not only willing to take charge of the people, but they are represented as having the right of choice in their spiritual leader. Hence they are cautioned to beware of false prophets,* to try the spirits,f not to receive another Gospel, even if an angel from heaven preached it. These directions to the faithful involve the right of choice on the part of the people. Accordingly, we see the people selected their own deacons ;§ and the first elders were appointed according to the suffrages of the Churches. Did the dissenters of Congerstone choose Mr. Knollis? Nay, had his own congregation a voice in the matter? If not, how, on any but the merest popish pretensions, can he claim to have charge of their souls from God? while the only divine rule recognized in his word, in relation to such appointments, has been entirely disregarded.

The law of this country gives to the episcopal clergy a right to the revenues once enjoyed by the popish clergy; but the law is not of divine right, and cannot constitute, as from heaven, the incumbent of a parish the real minister of God to the people; and if the law of the land be pleaded for as involving a divine power, as some have argued from Rom. xiii. 1-7, then the dissenter may easily turn on his prelatical antagonist, and say, "The law also recognizes my right to think and act for myself in regard to my duty towards God; and throws its broad shield over my head to protect me from the persecuting spirit of all who would wish, in the sacred name of God and truth, to burn my body, or confiscate my property, or interrupt my devotions." Perhaps, however, Mr. Knollis would wish to have the law altered; but he ought to be informed, that England has had too much experience, and its enlightenment is too complete, for either peer or peasant to be willing that it should again be subjected to the tyranny of bigoted and intolerant ecclesiastics.

There are other questions to be examined in the address. We shall dismiss them with a few words. The New Testament speaks of "Antichrist," "the mystery of iniquity," that is doomed to ruin; and the people of God are exhorted to come out of her, that they receive not of her plagues. Now several eminent divines in the Church of England, have very correctly considered Rome as being antichrist, she bearing the various predicted features of the son of perdition ;** and hence have justified their separation from the Church of Rome. And as the Church of England (so-called) bears a notorious affinity to the papal hierarchy, in its pedigree, pretensions, various corruptions, and persecuting spirit, protestant dis

* Matt. vii 5. † 1 John iv. 1. + Gal. i. 8. Acts vi. 3-5. So the original of Acts xiv. 23. Rev. xviii., 2 Thes. ii, 1 Tim. iv. **See Archbishop Tillotson's Sermons, Dr. Clarke, and many others; and especially Bishop Newton on the prophecies.

senters, on the same principle, feel themselves called upon to forsake it; hence, therefore, their dissent is neither sin nor schism, it is true piety-it is obedience to Christ, who is the only "head" and "authority that, without sin, can be recognized as supreme by his disciples. If, however, it should be argued, for churchmen often adroitly change their ground, that the corrupt hierarchy of Rome is, after all, the true Church, is not the protestant episcopacy of England guilty of schism in separating from it? We leave Mr. Knollis on the horns of this dilemma: let him extricate himself as he can.

As for the interests of morality and religion being impaired by the dissenters in the small parish of Congerstone, we boldly and indignantly ask Mr. Knollis, Who are the most orderly, the most virtuous, the most pious, the most trustworthy of the inhabitants? We fearlessly reply, The dissenters: and tell him, that their separation from the establishment, and adoption of a purer and more apostolic form of worship, of doctrine, and of church order, have tended very greatly to discountenance vice, and to promote morality and religion. We do, moreover, assure him, that, under God, more has been effected in the promotion of these important ends, for the surrounding villages and townships, by the existence and prosperity of the scripturally-constituted Christian Church, which his soul hates, assembling at Barton-in-the-beans, during the last century, than can possibly be ascribed to all the established clergy of the entire region. We have known the characters and history of many of them, who are now gone to their account," and have no question, that diligent and honest inquiry would bring even Mr. Knollis to the same conclusion.

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Who are the true successors of the apostles? Those who claim affinity with "the man of sin," or those who in all ages have repudiated his authority? those who cling to God's word, or those who have turned aside after fables? We, as Christian ministers and people, have no desire to attach ourselves to Mr. Knollis's "unbroken line."* We claim a higher, closer, and purer relationship to the apostles. We believe their doctrines, we rejoice in the Saviour they exhibited to the world, and surrender ourselves unto the guidance of his infallible word, and promised spirit.

We are older, and in some things it may be, wiser, than even Mr. Knollis. One word of advice to him in dismissing his pamphlet. It would be well if his main efforts were directed to make "every churchman a real Christian," rather than display his first and supreme solicitude, to make " every dissenter a real churchman." The latter achievement is far beyond his limited powers. But by preaching the great doctrines of the Gospel, as contained in the homilies of the Church of England, and especially in that on justification, as many excellent and pious men amongst the episcopal clergy have done, he may yet become what episcopal ordination cannot make him, a "real" minister of Jesus Christ. He will not then need the help of his rotten line, the pope, nor the Church of Rome," that filthy old harlot," as we believe one of the homilies calls her, to make out his claim to apostolic descent, but by refusing to "give heed to fables, and endless genealogies, which minister questions rather than godly edifying, which is in faith "+ he will prove his real subjection to apostolical teaching; and by the heavenly and transforming power which ever accompanies the preaching of Christ crucified, he will have, in numbers of happy, enlightened, and sanctified converts, living epistles, "known and read of all men."

It is, moreover, time to abandon the puseyite Oxford theology, since one bishops has denounced it as subversive of the great doctrines of the Gospel; and the bishop of Oxford himself, has "advised," or rather commanded, that "the tracts for the times," its boast and bulwark, "be discontinued," and they are discontinued accordingly!! OBSERVATOR.

We challenge Mr. Knollis to produce proof of the existence of this unbroken line of descent from Christ, even through the medium of Rome herself.-ED.

+1 Tim. i. 4.

+ 2 Cor. iii. 2.

§ Chester.

CORRESPONDENCE.

ONE MORE EFFORT FOR COVENTRY! forget it, but for the sake of perishing souls act promptly.

"Prove me now, herewith, saith the Lord, if I will not pour out a blessing that there shall not be room enough to receive it."

A resolution was adopted at the Melbourne Conference to the following effect:

"That the Conference recommend the Coventry friends to endeavour immediately to obtain a suitable minister to labour among them for twelve months: and that the members of the Conference will do all they can in their respective neighbourhoods for their assistance."

A general feeling seemed to pervade the Conference, that the cause at Coventry had never had a fair trial! and those brethren present, best acquainted with the case, were of opinion, that if a suitable man could be sent immediately, there was a strong probability that the General Baptist interest there would soon revive: they at the same time expressed their opinion that unless this was done, forthwith, the cause had better be given up.

A MEMBER OF THE CONFERENCE. I have no doubt that brother Derry, of notes for the above mentioned sum. Barton, will gladly receive the promissory Let Barton then be the rallying point. authorized to promise £5 from Melbourne.

NORTHAMPTON CASE.

I am

If the

To the members of General Baptist Churches. THE claims which, in our day, are advanced upon the sympathy and benevolent aid of the public, are numerous; and of these, those which arise out of chapel debts are not the least considerable. Though we feel a delicacy, great delicacy, in submitting our case for your consideration, yet necessity obliges us to do so. When our meetinghouse was erected, and the expenses were very much more than our expectations and the money which had been kindly lent us, we were compelled to sign a bond for £140. This will, now, very shortly be due; and as our principal resource is the liberality of the friends of religion, we humbly, yet earnestly, solicit your kind assistance. And will you not, dear friends, render us, in this case of emergency, some little aid? money be not forthcoming, the consequence may be the most distressing: very probably the destruction of the cause. And shall the cause come to nothing at last? Will you allow our past efforts to be fruitless-and fruitless from this cause? Shall our hopes, our brightened hopes, be blasted? the interest, whose appearances are more encouraging, which begins to lift up its head and promise fair to revive and flourish, be suddenly extinguished? Brethren, suffer our importunity; and, directed and encouraged by the maxim of Scripture, "It is more blessed to give than to receive," help us in our difficulty. We are doing all we possibly can ourselves, and among our friends around us. They encourage us; will you do likewise? "For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich."

An individual was named who was thought to be suitable, to whom the Coventry friends will probably make application. Cannot we raise a year's salary? If £60 or £70 will be likely, with the Divine blessing, to establish the cause of Christ in the midst of a population of thirteen thousand souls, should we not make an effort to raise that sum? Do not say, dear friends, that so much has been done for Coventry without successthat the case is hopeless. Look at Hinckley! once as hopeless as Coventry! Hinckley is now prosperous. Look at Harboro"! at Northampton! Do not say you are doing so much at home, in erecting a new chapel, paying off an old debt, or in supporting the Home Mission, that you can do no more at present. Some are making pleasing efforts in this way. "There is that scattereth and yet increaseth." If the following Churches will raise £5 each, a young man may be supported for a year; and who can say how many deathless spirts he may be instrumental in saving from perdition? Nottingham, Derby, Friar-lane, Archdeacon-lane, Doverstreet, Leicester, Donington, Melbourne, Ashby and Measham united, Hugglescote, &c., Leake and Wimeswould, Loughbro', Longford, and Quorndon. Are there not two or three warm-hearted brethren at each of these places who will make themselves responsible for £5? Remember the question, the immediate question is, Shall the cause at Coventry be suffered to fall without an effort to save it? Do not, I beseech you, Is it consistent with the views of the friends, do not lay this appeal aside and General Baptist body, to receive individuals

WM. JARROM, Minister.
JOHN TAYLOR,

THOS. TAYLOR,

WM. SKINNER,

Deacons.

Our friends are aware, that a post office order may be obtained for the smallest sums.

QUERIES.

VOL. 3.-N. S.

U

into Church fellowship, who can receive the Scriptures, that Christ died to satisfy divine sacrament at the established church, and justice. A GENERAL BAPTIST. otherways conform to its ceremonies?

P.S.

Is it unscriptural to omit returning thanks after meals?

WILL you, or some of your learned correspondents, oblige by a few remarks on the conduct of the prophet, as narrated in G. C.

Is it written any where in the Holy 1 Kings xx. 35—41 ?

VARIETIES.

FINNEY ON PREACHING. Plain preach ing."Sometimes professors take alarm lest the minister should offend the ungodly by plain preaching. And they will begin to caution him against it, and ask him if he had not better alter a little, to avoid giving offence. They never can have a revival in such a church. Why, the Church ought to pray above all things, that the truth may come on the ungodly like fire. It is of no use for a minister to preach to the impenitent, unless he can preach the truth to them. Sometimes church members will talk among themselves about the minister's imprudence, and create a party, and get into a wrong spirit, because the wicked are displeased. There was a place where there was a powerful revival and great opposition. The Church were alarmed, for fear that if the minister was not less plain and pointed, some of the impenitent would go and join another congregation. One of the leading men was appointed to go and ask the minister not to preach quite so hard, for if he did such and such persons would leave. The minister asked, Is not the preaching true? Yes. Does not God bless it? Yes. Get thee behind me satan! the devil has sent you on this errand. You see the work is going on, and now you come to get me to let down the tone of preaching, so as to ease the minds of the ungodly. The man felt the rebuke, and took it like a christian."

Hot preaching." In another town, a woman of influence (not pious) complained about plain, pointed, personal preaching, as she called it. But by and by, she her self became a subject of the work. After this some of her impenitent friends reminded her of what she used to say against the preacher for "preaching it so hot." She said her views were altered now, and she did not care how hot the truth was preached, not even if it were red hot.

Preaching that means somebody. "No individual is benefitted by preaching, until he is made to feel that it means him. Such preaching is always personal-a minister was once preaching, when describing certain

characters, he said, 'If I were omniscient I could call out by name the very persons that answer to this picture.' A man cried out, 'name me!' and looked as if he was going to sink into the earth."

PREACHING TO THE CHURCH before the world.-"Some say this exposes religion, and that the minister ought to take them by themselves and preach to the church alone, and not tell sinners how bad christians are. But there are cases when a minister can do no less than show the house of Jacob their sins. If you ask,' why not do it when we are by ourselves?' I answer. Just as if sinners did not know you did wrong. I will preach to you by yourselves about your sins, when you get toge ther by yourselves to sin. But as the Lord liveth, if you sin before the world, you shall be rebuked before the world. Is it not a fact that sinners know how you live, and stumble over you into hell? then do not blame ministers if they rebuke the church openly before the world."

MALARIA.-It is not a mere theory, but well-founded opinion, that all the destructive epidemics that have afflicted this globe have had their origin in Malaria, which in a cold climate has produced typhus fever ; in a more temperate one, plague and yellow fever; and within the tropics, cholera, &c.; each modified according to the idiosyncratic state of the sufferers. India affords numerous examples of ill-chosen sites for towns

and cities where the population never enjoy good health. Moorshedabad, on the banks of the Cossimbazar river, contains upwards of 200,000 inhabitants; it is low and filthy, built with narrow streets, having numerous stagnant pools: there are no drains, and even the natives find it exceedingly unhealthy, scarcely a year happening without some epidemic raging in the city.

Lancisius, physician to Pope Clement the second, relates, that "thirty ladies and gentleman, of the first rank in Rome, having been on a party of pleasure towards the mouth of the Tiber, the wind suddenly shifted and blew over the putrid marshes, when twenty-nine were immediately seized with a

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