to both these objections. I freely admit that the two commissions are substantially the same, but I contend that the words 'inquire who in it is worthy,' are not in that given to the seventy, that no person has a right to place them there, or to reason as if they were in the text. Our Lord might give different directions relating to the same thing, that he did do so, is certain. It is, however, a matter of indifference to me whether Matthew or Luke be selected. One will serve me as faithfully as the other, but as Matthew seems to be most in favour with I. B., I beg that your readers will attentively consider what he says, Matt. x. 11— 15. When they entered a city or town, they were to inquire after worthy persons, and when they entered the house of a 'supposed' worthy they were to salute it, And if,' says our Lord, the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you again. And whosoever shall not receive you, nor hear your words, when ye depart out of that house, or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.' From this it is evident that the apostles might be repulsed notwithstanding their inquiry, and it is equally clear that all were under obligation to receive them as the messengers of the Son of God, otherwise their guilt would not have been greater than that which rested upon the polluted sons of Sodom, nor their doom more dreadful. apply the same rule of judgment to this commission as to that recorded in Mark xvi. 15, 16. It is the duty of all to whom the gospel is preached to believe and obey, otherwise they could not be condemned for neglect. I. B. takes the same view of the subject. He says, 'All to whom the gospel is faithfully communicated, are under obligation to repent of sin, to believe on Christ, to be baptized, to partake of the Lord'ssupper, &c., to use all their money and all I * I cannot find from any authority in my possession that the word 'worthy' means 'pious,' nor can I see anything in the connection in which it stands that can give to it such a signi fication. It seems pretty certain that it did not refer to christians, and it is equally clear that it was not an infallible guide to pious Jews. It might be desirable that the apostles should be entertained by reputable persons, but that they were to be pious, or in any way superior to many moral, kind, liberal, excellent persons associated with our congregations, there is no evidence to prove. It will not disturb my conclusion if piety should be found in this word; but it appears to your correspondent that it is not necessarily in it, that he has a right to apply to hundreds who do not profess to be pious, that the servants of the Lord Jesus Christ, when employed in doing the work of their master, may apply, if needs be, to such persons for support, and that as such application may be made in private, it may be made in public. their talents to glorify their blessed and exalted Saviour.' This is a candid admis. sion of brother Ingham's, but it is fatal to his own theory. He does not say that all will be under obligaton, if they be converted, but he says, All to whom the gospel is faithfully communicated, are under obligation to use all their money,' &c. It would be interesting to know whether I. B. believes the gospel to be faithfully communicated to the people in our own sanctuaries, and if so, as they are all under obligation to use all their money, &c., it cannot be improper to call upon them to do their duty. We will not dispute about the order of duty. I shall pass over I. B.'s third observation because I have said the same, or nearly the same, thing-and his fourth, because I cannot see where it is supported. I quoted several passages to show that our Lord was sustained in a way similar to that in which his apostles were supported, but in these it seems I have been singularly unhappy. I though, to be sure, the case of Zaccheus was a good one-the man a notorious sinner, a stranger to the Saviour, and the application on the part of Christ-but I was mistaken. Such conduct, we are told, on the part of Christ, who knew the heart of Zaccheus, was undoubtedly proper; but it can only be imitated by us, if at all, in cases were previous worthiness has been ascertained. Well, did not our Lord know the hearts of the Samaritans when he sent messengers before his face to make ready for him, did they not refuse to receive him, and did not our Lord know that that would be the case! And, by parity of reasoning, may I not say that such conduct can only be imitated by us, if at all, where previous worthiness has not been ascertained? Sir, I am strongly opposed to the ground on which this objection rests-I cannot see the hearts of others, and even if I could, I would not apply to so deceitful a tenant for a rule of action. Duty must exist independent of the heart, although its state may lead to its performance or neglect. My final deduction remains where I left it. We may all agree that those alone are fit subjects for fellowship with a christian church, who have experienced repentance toward God, and faith toward our Lord Jesus Christ, and we may quote Matt. xxviii. 19, &c., to prove this, but before this can be a parallel case-equal care must be taken before receiving money, and, I would add, that that must rest on equal authority. I have now cleared my way a second time. I have shown that all who came within the circle of the mission of the seventy and the twelve, were under obligation to receive and support them; that our Lord did make, application to, and receive support from, persons that were not pious, and my deduc tion has been, and still is, that this may be done now. I have not said that either the seventy or the twelve solicited money, but I care not if that word be substituted. The Iman who receives a dinner, a tea, a supper, or a bed, in return for his labours in the Lord's vineyard receives the representative of money. Give me plenty of food, and I will support ministers and missionaries, build chapels and schools, and obtain all I want. It was the duty of all to receive and aid the twelve while labouring to estab. lish the kingdom of their master. Mr. Ingham says, that it is duty the of all to whom the gospel is faithfully communicated to use all their money and all their talents to glorify their blessed and exalted Saviour, there is no divinely appointed way in which this all shall be given, and therefore it is lawful to call upon persons to give it in public collections-a deduction from any other direction of Christ or his apostle inconsistent with this, is inadmissible. I. B. seems designedly to admit that pious per sons may collect, and that we may receive offered kindness, but doubts whether we may solicit all characters. If I have not given him satisfaction on the point in dispute, I doubt of my ability to do so. I admit that there is a difference between soliciting and receiving, but I know of no difference that will serve him in point of law. If the thing be sinful in itself, it would be sinful in me to solicit it, or to receive it, though offered with ever so much kindness; but if it be not sinful in itself, it would not be sinful in me to solicit it, or to receive it if offered. I have proved that it is not sinful for unconverted persons to give something for the support of religion, and shown that as there is no divinely appointed mode, it may be given in any, consistent with the gospel. I acknowledge all the other passages in I. B.'s article that I have not noticed. I beg, however, to say that I have no concern with them in this controversy, nor have I any thing whatever to do with fathers. places, the general opinion that they are scriptural, and the requirement or expectation of the home mission with which B, is still identified. It is reasonable and necessary to pursue a different course where the church is a home missionary station from what might be pursued were it independent.' Now surely, after all, brother Ingham does not believe that public collections are sinful. He not only has them, but he justifies them, justifies them on the ground of custom, the opinion of his church, and the requirement of the home mission,-but what, I ask, has custom, the opinion of Mr. I.'s church, or the requirement of the home mission to do with the subject if the thing be sinful? Who, by I. B.'s rule, will not be able to justify their public collections? I am glad that he is not a public collector, but as the angel of the church, he is and must be identified with the practice. Neither custom, nor the home mission will bear the burden of I B. and his people. This postscript, sir, reduces the whole subject to a mere matter of expediency. I. B. reasons all along as if there was something sinful in public collections, but ends by justifying them on the ground of existing circumstances. I do not complain. It was foreseen that it would end in this, and that this would in most cases show that an opponent was wrong. In I. B.'s case it is most conclusive, for if pub. lic collections are sinful, he is wrong in justifying them on the ground of expediency, if they are not sinful, he is wrong in opposing them as such-and my point is carried. may be wrong in principle, but I am, at least, consistent; but if I. B. be right in principle, he is wrong in practice, and I am sure he he will feel the necessity of giving up one or the other. I do not think that I. B. believes that public collections are sinful. I highly approve of the motive from which he acts, but what is the use of a mere speculative idea which cannot be reduced to practice? It is said, sir, that there are two points at which skill is particularly required, and as I have passed the first of these, and arrived at the second, you will, no doubt, think that I cannot proceed beyond it mere to your own satisfaction than by giving you the promise, which I now do most faithfully, that I will not reply to any thing that may be written in answer to this paper.* Yours truly, Your correspondent had some knowledge of the course pursued at B., but had not I. B. made it public property he would not have taken advantage of it. I. B. says, ' In addition to weekly subscriptions among the members for the support of the Redeemer's cause among ourselves, we have public collections, according to the custom of other Queenshead, April 9, 1845. REVIEW. PUSEYISM. Addressed to all who either THAT the large and increasing section of R. HARDY. journeying towards Rome, and will ultimately land their followers on the banks of the Tiber, fully prepared to do homage to the creature, whose assumed title, like that of many others * With this paper the controversy must end.-ED. · ་ of his race, is exactly reverse of his real or scriptural one, there can be no doubt. His holiness,' or, as the scriptures term him, 'the' man of sin,' having names of blasphemy,' has looked on the movement at Oxford with complacency, and, like a bird of prey, he still eyes the prize that he hopes to seize in this country. Several of the party have already made unqualified submission to anti. christ, and others are halting between two opinions their fat livings and their priestly pretensions. In a full surrender to popery, they would only act out their principles; but they would then relinquish their revenues; and hence they are guilty of the meanest and most dishonourable conduct that can be imagined. They propagate the errors they are sworn to oppose, while they pocket the revenues which they receive as the hired opponents of a system they are insidiously seeking to establish. If any thing could fill the public mind with perfect disgust and universal loathing for the leaders of a section, surely the conduct of the tractarians is adapted to do so. · But, turning from the men, let us look at the goal to which they are leading their votaries. That Rome is the end of the race, is certain. It would be well for those who are in danger of being caught by the guile' of Puseyism, to whom candles by daylight, processions of surpliced ecclesiastics, and sanctified mysteries, have a charm, to ask themselves whether they are prepared for the result. Like other sinners who are going the downward road to perdition, it is not unsuitable to draw aside the veil which conceals their final abode, and to say, Are you anxious to enter these gloomy regions? Are you ambitious to partake of the cup' which will be given to the undone? Are everlasting burnings desirable? If not, then forsake your present path; avoid, as your deadliest foe, every one who would lead you on; reject with deepest abhorrence every lure which is held out to induce you forward. It is on this principle that the writer of the small pamphlet before us proceeds; and be does so by showing the superstition and the persecution of popery. He is especially cautious to avoid every expression that par· takes of levity or ridicule, as being mis. placed on subjects so serious as those his pages refer to: but, though the matter be grave and fearful, we do not perceive the propriety of binding ourselves never to ridicule what is absurd, or to despise what is contemptible. The opposite course would be unnatural, and might lead some to think that what was always discussed with stolid gravity, after all contained something that called for serious argument. When the prophets of Baal were crying and praying, O Baal hear us!' the prophet of the Lord had recourse to this argument alone, Elijah mocked them, and said, "Cry aloud; for he is a god; either he is talking, or he is pursuing, or he is on a journey, or peradventure he sleepeth, and must be awaked.'" Any other argument at the time, would surely have been out of place. As to the superstition of Rome, we will give a summary of the chief facts which are mentioned in this tract. We have a copy of a document found in the holy sepulchre, &c., and which is kept by his holiness, and by Charles V., in their oratories, in a silver casket. The purport of it is this, that three females, of whom one was the queen of Hungary, prayed to know more concerning the sufferings of Christ, when he appeared to them, and told them how many soldiers apprehended him, how many wounds, &c., &c., he received, &c-and that whosoever should keep a copy of this oration about him, should be preserved from all perils; and to show its potency, it is added, that a certain captain saw a human head, which said, O passenger! as you are going to Barcelona, bring a confessor to me, in order that I may confess myself; as it is now three days since I was cut off by robbers and murderers, and I cannot die till I have confessed myself! A confessor having been brought to the place by the captain, the living head made its confession, and forthwith breathed its last, when a copy of this oration was found upon it.' Again, the process of canonization is very expensive: but, for money, all can be proved to have wrought miracles. Of Veronica, it is said, that, while she was housekeeper in a nunnery, the cheese, eggs, and fish, were miraculously multiplied; of her wounds, her marriage with Christ; of the eighteen coats of Christ without seam,' now existing in Europe; and other absurd and abominable tales glanced at in this tract, we will say no more than that the most ridiculous legends of the heathen are just as credible. The persecuting spirit of popery is what it ever was. Now every one should ask himself, when solicited to glide after the tractarians, Am I prepared to surrender my reason, and to submit to receive as religious verities such trash as this? And am I ready to lend my influ. ence to enforce its reception by others at the point of the sword? If not, let him pause. And let all others be careful how in any way they lend their countenance to mummeries, though performed with the most sanctimonious air, whose purpose is to delude, to enslave, and destroy. THE CHARACTER OF THE TRUE CHURCH By W. WASP. Houlston and Stoneman. In this tract, the church of Christ is exhibited as a divine institution, founded for spiritual purposes, and the friend of freedom. It is well written. THE SOCIETY OF HEAVEN: designed to encourage those who are marching to the celestial Canuan. THIS reprint of an interesting work by one of our aged ministers, should have been noticed some months ago. It is presented in a neat form, and is deserving of all the circulation its author can desire. It contains sketches of scripture worthies, who are represented as relating to each other the mercies God conferred on them on the earth, and stirring each other up to more delight in Him who sits on the throne. There, on a green and flowery mount, And with transporting joys recount PORTRAIT OF THE REV. ISAAC STUBBINS, WE are well aware that Mr. Stubbins, who has recently left our shores, has left behind him a large number of friends, to whom he has become greatly endeared by the kindness of his disposition, as a christian friend, and by whom he is highly valued as a devoted christian missionary. We doubt not, that most of them will be glad of a remembrance in the shape of a portrait, which shall tend to bring him to their recollection, and thus enable them to live over again the times they have spent with him in his recent visit to this land. They have now the opportunity of being gratified. A well executed engraving is now published. It is an admir. able likeness, representing him with a Hindoo shastre in his hand, as he often appeared in the presence of expectant congregations, before he rose to address them. The publication of the portrait is the work of a private individual. We sincerely wish it may yield ample returns, as the profits will be devoted to the missionary society. It may be obtained, we believe, from any of our agents, through the medium of Messrs. Winks, or Brooks, of Liecester; Wilkins, Derby; or Hilton, Nottingham. OBITUARY. ELIZABETH KELHAM, the subject of this brief notice, was born Dec. 17th, 1827, at Lockington, a small rural village near Castle Donington, in the county of Leicester. Blessed with parents who felt the power of the grace of God, she was early taught the great truths of our holy religion, and there is reason to believe that when very young she saw the importance and value of true piety. The operations of the Holy Spirit on the human heart transcend our conception. To some, God comes in the whirlwind and the earthquake; to others, in the still small voice. The change effected is so gentle, so gradual, that it is difficult to point to the precise moment when it commences: but the noiseless shower often as effectually saturates the earth as the falling torrent. Thus gently was our young friend brought to the Saviour. She was emphatically drawn with the cords of love. It seems, in the opinion of some men, as if all persons must go through the same mental process, (and that process often of the most visionary kind,) in the momentous work of regeneration; and, instead of adhering to the simple method adopted by the first promulgators of the truth, questions the most vapid and delusive are put. We have no more notion that a verse of a hymn or a passage of scripture, suddenly suggesting itself to the mind, proves the conversion of the soul, any more than that the reveries of enthusiasts prove them to be influenced by the Spirit of God. The experience of the subject of this obituary was, on the whole, highly satisfac tory; but the writer looked much more at the uniform consistency of her conduct than even her experience, because, in certain states of the imagination, it is possible for the mind to exert the most delusive influence on itself. Miss Kelham having given credible evidence of her faith in Christ, made a public profession of her Lord, March 14th, 1841, at the Baptist chapel, Castle Donington; and was the same day received into the fellowship of the church. Her deportment from this time to the hour of her dissolution was distinguished by the most anxious desire to walk worthy of the gospel. Though a mere child, exposed to the alluring influence of the ten thousand evils which infest the path of youth, her attachment to the cause, her zeal for the divine glory, her grief when religion was dishonoured, the consistency of her attendance on the means of grace, ought to fill many a grey-headed professor with shame. But one fact communicated to the writer deserves special notice. Our young friend was eminent for her devotional spirit; three times a day, we have been assured, did she retire to hold communion with heaven. And does not the strength of the christian lie here? When, O when do we occupy 80 elevated a position as when we ascend beyond the turmoil of the world to converse with God? Why are professors so barren? Why are churches unblessed? Is it not because this sacred duty is neglected? Never, never, will the church become triumphant in the earth, until she arises to a holier atmosphere, and learns to look with greater intensity to the throne of power, relying on the mediation of our ascended Lord. Miss Kelham was warmly attached to the Sabbath-school, and during the last year of her life, (having been honourably dismissed as a scholar), assiduously applied herself to the important work of teaching the rising race. The last meeting she attended, was an annual meeting of the school teachers. Though far from being well at the time, she could not be persuaded to be absent. A few weeks after, it was perceived that her constitution was rapidly giving way. What seemed at first a mere cold, proved to be consumption. During her affliction her mind was calm, resting on the Lord Jesus Christ. 'Oh,' said she once to her mother, 'what could I have done if I had to seek religion now?' How important that all our young friends should give themselves to God in health and strength! This dying young christian, though taken away in the bloom of youth, could say, 'I can give all up.' 'I have no doubts and fears.' Reader, what would be thy state if called to pass through the dark valley? Miss Kelham felt deeply anxious for the conversion of her brothers, and cousins. She said to one of them, a short period previous to her departure, with deep solemnity, Remember now thy Creator in the days of thy youth,' Should their eyes glance over this page, let them seriously ponder what their dying relative said. They have loved her here, and can they endure the thought of a final, eternal sepa. ration! He that believeth not the Son shall not see life; the wrath of God abideth on him.' Our young friend sweetly fell asleep in Jesus, March 31st 1845. She was interred in the Baptist burying ground, Castle Donington, and a funeral sermon was preached to a crowded audience by the writer of these lines. 'Death wounds to cure: we fall, We rise; we reign' Spring from our fetters, fasten in the skies, Where blooming Eden withers in our sight. Death gives us more than was in Eden lost. This king of terrors is the Prince of Peace. When shall I die to vanity, pain, death? When shall I die? when shall I live for ever?' ELIZABETH, daughter of the Rev. G Maddeys, Gedney Hill, died rejoicing in the Lord, and triumphant over the last enemy, March 25th, aged twenty-four years. Blest with a religious education, she was the subject of early serious impressions, evidenced by her fervency in private devotion. When but eight or nine years old, her parents have many times listened to her ardent prayers when agonizing with her God: at this age, also, she acccustomed herself to meet a number of little children in the chapel adjoining her father's house in Yarmouth, (where he at that time was minister), to pray and to converse on religion. Happily, as she grew in years, these serious impressions did not wear off, but matured and ripened into decided piety. Soon after her father removed to Gedney Hill he had the pleasure of baptizing her on a profession of faith in Jesus, Nov. 24th, 1841. Though our departed friend was of a peculiarly diffident and retiring turn of mind, yet to who knew her best there was in her a goodness and unaffected simplicity of man. ners, which greatly endeared her to their affections. She possessed a transparency of character; she really was what she seemed to be. Her attachment to her friends was sincere and constant, and her memory will ever be affectionately cherished by them. those The affliction which terminated the mortal existence of our dear young friend, was consumption. During a protracted illness of more than twelve months, she was the subject of extreme debility, and frequently, of considerable pain; but though confined six months to her chamber, and, most of that time to her bed, not the most distant murmur escaped her. Nothing was seen or heard but patient resignation, or lively thanksgiving. With much sweet composure she looked to God, and said, 'Passive in thy hands I lie, And know no will but thine.' One day she said, 'Dear father, I think nothing of my pain, I am in the Lord's hands, and what he does must be right. The Lord does give me patience. Oh, I feel so resigned, father. I can assure you all is well.' Through her long and severe affliction her mind was not only kept in peace stayed on Jesus, but she frequently experienced 'joy unspeakable and full of glory.' The closing scene during the three last hours of her life, passes all description; so far from fearing to exaggerate in the representation, it must be acknowledged by those friends who witnessed the memorable scene that it is impossible to convey an adequate idea of it to those who were not eye and ear witnesses. Though for many weeks she had not been able to speak so as to be heard, without difficulty, by those who attended her, yet then she was enabled to speak, and in a full and natural voice repeated many impressive verses, and talked to the friends who surrounded her dying bed, exhorting them to cleave to the Saviour. She appeared like a corpse preaching; when, on a sudden, as though the miseries of lost souls were open to her view, in a powerful and solemn voice, she exclaimed, 'Miser |