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of ground opposite the chapel, when the foundation-stone of a house for the minister was laid by the Rev. J. P. Lewis, of Diss, who also delivered an address. After partaking of tea the assembly adjourned to the chapel, and listened to addresses delivered by the Revs. C. Elven, J. P. Lewis, W. W. Cantlow, of Isleham, and W. Lloyd, of Barton Mills. In order to maintain a resident minister at West Row the friends are compelled to build a dwelling-house, as the number of houses is altogether inadequate to the wants of the population, and the minister for some years past has been compelled to occupy apartments.

On

SUTTON-IN-THE-ELMS, LEICESTERSHIRE. Tuesday, June 21st, the Baptist chapel in this place, which has for the last hundred years been the meeting-place of one of the oldest Nonconformist churches in the kingdom, after undergoing extensive repairs and alterations, was re-opened for public worship, when two able sermons were preached, that in the morning by the Rev. J. Martin, B.A., of Nottingham, and that in the evening by the Rev. J. Mursell, of Kettering. Dinner and tea were provided on the spot under a spacious marquee. In the afternoon select pieces of sacred music were sung by the choir, and several brief addresses given, the Rev. J. P. Mursell, of Leicester, presiding. And on the Sunday followwing, June 26th, two excellent sermons preached by the Rev. T. Lomas, of Leicester. The proceeds of the services amounted to £40. The improvement effected in the chapel is so great, that it called forth the admiration of all present who knew the place in its former state.

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KIDDERMINSTER.-On Monday, June 27th, a tea-meeting was held in the music-hall in this place, which brought together some 500 persons of every denomination of the town to help the Baptist friends in their building fund for a new chapel. After tea Alderman Turton presided, and the Revs. T. Marsden, B.A. (Independent); S. Dunn, of Atch Lench (Baptist); W. Symonds, of Pershore (Baptist); and Thomas Fisk, the pastor of the church, suitably addressed the meeting. situation of the old chapel is acknowledged on all hands to have been for a length of time most disadvantageous either for gathering or maintaining a congregation, and the church having, through the liberality of one of the Kidderminster manufacturers, an offer of a capital site in the centre of the town, at once felt it their duty and interest to accept it. About £550 have been already collected and promised, and the pastor will thankfully acknowledge the aid of all who feel interested in the extension of Christ's kingdom.

NORTH SHIELDS.-Services were held in the Baptist Chapel, Howard Street, North Shields, on Sunday, July 10th, in connection with the fiftieth anniversary of the Sunday-school. On the following Wednesday a tea-meeting was held in the school-room, Stephenson Street, after which a public meeting, which was numerously attended, was held in the same place. Mr. Williamson was called upon to preside. Devotional exercises

having been engaged in, the chairman, the Rev. J. D. Carrick, the minister of the church, read a brief but interesting account of the school since its formation. The Rev. W. Walters then delivered an interesting and appropriate address on the subject of Sunday-school work. The Rev. Mr. Carr and other ministers and gentlemen also addressed the meeting.

SEVENOAKS, KENT.-On Thursday, July 7th, services were held to recognise the Rev. J. Jackson as pastor of the church at Sevenoaks. The Rev. F. White, of Chelsea, commenced by reading and prayer. The Rev. G. Rogers, of the Metropolitan

Tabernacle College, gave an impressive pastoral charge. The Rev. C. Vince, of Birmingham, offered prayer, especially commending the pastor to God. The Rev. W. Brock addressed the church. A hundred and thirty persons sat down to tea in the old assembly-room, which was tastefully decorated. In the evening, the Rev. C. Vince preached from Heb. xiii. 8. Many neighbouring ministers were present.

MINISTERIAL CHANGES.-The Rev. Philip Bailhache, of Salisbury, has accepted the cordial and unanimous invitation of the church at West End, Hammersmith, lately under the pastorate of the Rev. Dr. Leechman.-The Rev. J. B. Brasted has resigned his charge at Andover, and is now open to an invitation to a vacant pulpit.-The Rev. J. Field, from the Metropolitan College, has accepted the unanimous invitation of the South Portland Street Baptist church, Glasgow, to the co-pastorate, in connection with the venerable Alexander M'Leod. Mr. Field commenced his stated labours on Sunday, the 19th of June.-The Rev. J. Hirons has been obliged, on account of personal affliction, to resign the pastorate of the Baptist church, George Street, Hull, on which he so lately entered. His retirement and its cause are the subject of deep regret, both to the church and to Mr. Hirons's ministerial brethren in the country.-The Rev. Thomas Evans has resigned the pastorate of the Baptist church at Waterford.-The Rev. B. P. Pratten has (on account of ill-health) resigned the pastorate at Guilsborough, Northamptonshire. The Rev. L. B. Brown, of Berwick-upon-Tweed, has accepted a cordial and unanimous invitation to the pastorate of the Salthouse Lane Baptist church, Hull.-The Rev. Joseph Price intends to resign the pastorate of the Baptist church, Montacute, Somerset, at Michaelmas next, after a connection of forty-three years.-The Rev. Joseph Drew, nineteen years pastor of the Baptist church, Newbury, has accepted the unanimous invitation of the church meeting in Trinity Road Chapel, Halifax.-The Rev. T. R. Stevenson, of Harlow, has accepted the unanimous invitation to the pas torate of the church worshipping in Union Chapel, Luton. Mr. T. Foston, of the Baptist College, Bristol, has accepted the cordial invitation of the church meeting at Salem Chapel, Clarence Parade, Cheltenham.-Mr. Parry, of the Baptist College, Bristol, has accepted the cordial invitation of the Baptist church at Wells.-The Rev. Charles Williams, of Accrington, has accepted the unanimous invitation of the members of the church worshipping in Portland Chapel, Southampton, to become their pastor. It is expected that he will commence his labours about the end of September. -The Rev. H. Ashbery, of Sheffield, has accepted a unanimous invitation to the pastorate of the church in Wellington Street, Luton, Beds.-The Rev. J. W. Ashworth has resigned the pastorate of the church meeting in King Street, Oldham, and has accepted the cordial and unanimous invitation of the church meeting in Broad Street, Pershore.-The Rev. E. Bott, of Barton Fabis, has accepted the unanimous invitation to the pastorate of the Baptist church, Tarporley, Cheshire, and will commence his labours on the first Lord's day in August.-The Rev. Harris Crassweller, B.A., of Woolwich, has received an invitation from the church at St. Mary's Gate, Derby, and has consented to become its pastor on the first Lord's day in September; until which date, however, he does not relinquish his connec tion with the church at Woolwich.-The Rev. T. A. Binns has, on accouut of the delicate health of Mrs. Binns, resigned the pastorate of the church at Warwick,

VOL. VII.-NEW SERIES.]

[SEPTEMBER 1, 1864.

THE CHURCH.

"Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the
chief corner-stone,"

SEPTEMBER, 1864.

“THE UNSPOKEN WARNING.”

To the Editor of THE CHURCH.

DEAR SIR, The paper entitled "The Unspoken Warning" in your last number, reminded me of the following short account of a somewhat similar providential interposition of which I wrote the remembrance some time ago. Innumerable instances could be furnished from the lives of Christians accustomed to "observe so as to "understand the loving-kindness of the Lord,” in such special tokens of his care.

Hackney, August 11th, 1864.

I am, dear Sir,

Yours faithfully,

JAMES HOBY.

The late Dr. Olinthus Gregory used to relate a singular instance of preservation from great bodily harm, possibly even from death, by the repeated recurrence of a well-known phenomenon, which often passes unobserved, or is produced for mere amusement, viz., the sudden rekindling by a breath of air of a flame that has been previously blown out. The circumstance now to be related occurred about the middle of Blackheath, and many years ago, when that delightful suburban region was often a dreary and dangerous solitude for a wayfarer.

It was late on a very dark night, when the devout mathematician was returning from an unusually late visit to a friend, D. Alexander, Esq., then residing on the heath. Mr. Alexander insisted on sending a man with a lantern across the heath and along the road towards Shooter's Hill. It was in vain to resist the kindness, but not willing to trouble the guide, who would have had to return alone and in the dark, Dr. Gregory took the lantern from his hand, said he should manage very well, and directed the man to return and tell his master of this arrangement. After thus parting, and pursuing his solitary way by means of his light, it occurred to the philosopher that it was a matter of very doubtful prudence in that way to announce to any idle evil-doer who might chance to be about, and of whom there were often many, that some benighted traveller was abroad. Accordingly he decided to extinguish the friendly light, and opening the lantern he blew out the flame, which, however, immediately reappeared in all its brilliancy on shutting the glass door. With customary scientific thought and inquiry he pursued his speculations and his walk for a short time with the aid of the friendly gleam, when, suddenly recalling his apprehension of danger from thus proclaiming his walk at so late an hour, he again opened the lantern door, and, thinking little about it, in like manner extinguished the flame, which, however, in like manner reappeared. With some slight reflection on his own carelessness or clumsiness, the doctor immediately re-opened the lantern, resolved at least on his third attempt to do the thing effectually, and proceed in the security of darkness. This, he thought, was done; but, lo! for

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the third time he now noticed with some surprise that the flame burst out afresh. Now, however, it was not merely astonishment, but his pious mind, ever ready to rise in holy meditations to the Father of lights, sought its fellowship with the Divine Redeemer. It became, in fact, a religious question whether this singularly repeated occurrence might not have been permitted for some gracious purpose! At all events, with meek and confiding humility, often so beautifully exemplified by this eminent saint of God, he crossed the grassy solitude, and having reached the road turned to the right, proceeding up the hill to Woolwich Common, the place of his residence, with the cheerful com panionship of the oft rekindled light.

It is well known that in the Woolwich artillery exercises, the men are often employed in various exploits, not only of firing, but with floating bridges, or deep entrenchments, or earth-works, &c. It was so at that period; and from some cause or other a very considerable excavation, suddenly made between the time of his afternoon walk and his midnight return, had been left open, the deep fosse had not been filled in again, and no notice or warning had been thought needful,-probably some further practice was intended the following morning. But how kind a Providence was that which so singularly interposed to prevent the broken and mangled limbs of the professor, or perhaps his dead body, cold and stiffened, being found in that chasm! At all events, on reaching the spot, and surveying the danger with the aid of his strangely rekindled lantern, he concluded, with grateful praises to God, his preserver, that but for the renewed flame he must have inevitably been precipitated into the digging, and might have been found there injured, and helpless, and insensible.

How much does such an interposition illustrate the fatherly care of God over his confiding children! And how many equally signal manifestations are recorded in the history of his Church! Each believer may rejoicingly exclaim, "My times are in thine hand,"

LAWFUL STRIFE.

BY THE REV. A. M'LAREN, B.A.

"Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able."-Luke xiii. 24.

THIS is Christ's answer, as is frequently remarked on it, to a question which was turning the solemn matters of Christian truth into food for curiosity about other people. "One said unto him," apparently with reference to something that Christ had been saying, which is not recorded, "Lord, are there few that be saved?" And the reply is in spirit, "Never you mind about other people; look to yourself: never mind whether few or many will get in, there will be a great many shut out, and take care that you are not one of them!" Now, should by no means be disposed to draw from such an answer as this the inference that is sometimes drawn from it, namely, Religion is a matter of personal concern, and not for intellectual speculation. That is not a true lesson at all. There is no likeness between noble longing to understand the principles of a great truth, and

petty curiosity to know about the personal applications of it. And whilst there is not a word in the Bible to rebuke, but rather everything to encourage and foster, the questionings of pure and seeking spirits, who desire to know wisdom, and to under stand as well as to love and believe, the Scripture does set itself firmly and strongly against the treating of awful and solemu questions of God's revelation as the pabulum for religious gossip, and the determining of who is, and who is not, a member of his body and a sheep of his fold. It is not, then, the spirit of inquiry that is rebuked; but it is the spirit of narrow personal curiosity; and it is the spirit of postponing action for questionings, and of making religion a thing to talk about, and a measuring line for other people, rather than making it a thing to live by, and the bread of our own souls.

So much, then, for the circumstances under which my text was spoken. I wish to fix, now, upon one or two of the principles that lie in it; and I would just point them out to you before I further elucidate them. Christ says, "Strive to enter in at the strait gate; for many will seek to enter in, and shall not be able." Now it seems to me that there are three contrasts here:the contrast between striving and seeking; the contrast between striving to enter in at the strait gate, and merely seeking to be in; and the contrast between striving now, and a future seeking, "when once the master of the house is risen up, and hath shut to the door." So that there are just these thoughts:-EARNESTNESS; EARNESTNESS IN THE RIGHT DIRECTION; EARNESTNESS IN THE RIGHT DIRECTION NOW.

I. In the first place, VAGRANT DESIRES

ARE NOT ENOUGH WITHOUT A SETTLED PUR

POSE. "Many shall seek to enter in." Do you strive to get in! A vast difference there is, my brother, between these two states of mind. I shall have to speak presently about the use that has sometimes been made of this passage, as if it said to 118, "You can win religion by your own effort you can get to heaven by fighting hard enough for it." That does not enter into my present purpose. But I want to mark very strongly the two entirely dif ferent states of mind, which I have put in the simplest possible phraseology, in the contrast between the mere seeking and the striving.

All men, I suppose, know what it is to have wishes that never rise to the dignity of willing. We all know what it is to say about anything, Yes, I should like to possess it; I really do wish to have it: I am anxious about it." And we know, too, that between that condition of mind, when conflicting purposes and wishes are tossing the soul backward and forward between them, like a shuttlecock between two battledores-between that condition of mind, and the fixed and resolute purpose when a man gathers himself up in his concentrated strength, and says no longer the word of the weakling, "I wish," but the word of the strong man, "I will," there is a whole world of distinction. The one is the voice of weakness, and the certain road to failure; the other is the voice of strength, and the certain road to success. In your common daily occupations, there is nothing more fatal to a man's power, to a man's doing anything that he wants to do, than that

spirit encouraged-falling into reveries of aimless wishes, and thinking how grand it would be if this, that, or the other should happen. If you want a thing, the first condition is that you should will to possess it; if you do not want it, then you may content yourself with indolent wishes. The one is like lameness with its halting step; the other is the strong, firm march: the one is the putting-out of the hand, to be drawn back again by "I dare not," "I had rather not; " the other is the hand stretched out with the muscles strong like iron, never to be retracted till it comes back with the gift in its grasp. You know well enough, men of business, that in the ordinary things of life, wishing does not make the banker's book right,-wishing never got anything yet. And is it different in regard to the Gospel? Not one hair's-breadth. Most people who come under the sound of it in churches and chapels, have their times when they feebly, and aimlessly, and to no purpose, wish-wish that they were Christians. They are like a man lying on a bed, stricken down with palsy, who by some strong and momentary stimulus is able to lift himself from his pillow for an instant, and reach out his hand towards something; but, weakened and made worse by the very effort, falls back again into a long impotence, and lies there half dead. Oh, my brother, seeking to get in is nothing; for there is always a heavy counterpoise dragging you back. The feeble lifting of yourself, with clipped and clogged wings, towards the Sun of Righteousness, is of no use; the weight of earth, and the weight of yourselves, brings you down on to the plain again. If ever you are to be inside the gate, it must be by something else than vagrant wishes; it must be by these being consolidated and made definite into a fixed purpose. Do not say, "I wish;" say, "I will!"

And then, just because every act of deci sion about anything is a struggle-and the more important the subject and the greater the act, the more certainly so-we may well call this willing a strife. There never arises from out of the confused fluctuations of the mind, a large and mighty purpose, without a struggle and a strife. The exercise of will is always a conflict. No man decides without a fight for it. He that has no struggle has no will, but yields to the outward impulse whatever it be, and is swayed by it as the long mosses in the stream are by the flowing water. But

whenever the spirit rises in its power, and instead of being absolutely determined by outward circumstances asserts and exercises its power over them and its freedom, there, there is resistance, resistance against one's self, resistance against one's own purposes, temptations, weaknesses, resistance against a whole world of externals, resistance and struggle as the very essence of decision. And therefore we say to you, "Many seek to enter in"-they stand outside, looking through the gates, and saying, "It is bright and beautiful in yonder; I wish I were there:"-they seek; do you strive; for vagrant desires are nothing, without a settled, earnest purpose.

II. In the second place, Christ draws here another contrast between entering in at the strait gate, and merely seeking to enter in. I do not suppose that it is an undue refinement, or subjecting the fibres of his speech to too minute a microscopical examination, to see a large purpose and a definite meaning in the singular expression, in the latter clause of these words, "at the strait gate;" rather, I think, it coincides entirely with the whole doctrine of the Bible about the striving that is conjoined with the acceptance of the Gospel. To have entered in (as I interpret it), is to be in the condition of a Christian man, to be at peace with God, to be walking with the light of heaven upon my head, to be journeying on towards the blessed immortality that is waiting for us. All men desire that, more or less consciously, more or less deeply, more or less resolutely; but then, though all want to get in, all do not seek to go in at the strait gate." What is "the strait gate"? "I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." The strait gate may either be taken as meaning the one outward means whereby any soul is admitted to the narrow way of life-which one outward means is Christ himself-or it may refer to the one inward act whereby any soul receives the benefit of that outward means, and then the gate is the act of "repentance towards God, and faith towards our Lord Jesus Christ." Probably it is more in harmony with the figure to think of being in, as meaning the actual enjoyment of a state of salvation, the strait road as the God-given means of salvation in the Gospel-even Christ and his word, and entering in as the act of faith by which we pass through that one access into the way

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of peace.

The second observation, then, which I make, is just this: EARNESTNESS IS NOT ENOUGH, YOU MUST HAVE EARNESTNESS IN THE RIGHT DIRECTION. It is a strange thing that people will spend so much more trouble in being saved (as they think) in a wrong way than in being saved in a right. One of the mysteries-we might almost call it perversity-of all our hearts and tempers is, that we take no end of pains to force a way into that path of peace and blessedness, to become religious and sure of heaven-that we take no end of pains to force a way some other way into that narrow road, and will not go in through the gate which Christ is, and which God has appointed. Oh, brethren, it is not so strange after all; for though I believe, with all my heart, that the doctrine of salvation by the blood of Christ, through faith in him, is congruous with all the deepest wants of men's souls, and coincides with the highest utterances of the noblest philosophy, yet there is the side on which it is both repellent to men's desires, and seemingly antagonistic to men's maxims; and whether it be from the side of inclination or from the side of reason that you approach it, there are difficulties in the way of your receiving it. It is uttered to all, every one; broadly, universally it comes; and yet it is a strait and narrow gate. Why? Because (according to the old saying), "There is room for all, but there is no room for any one with his pride to get through it; there is room for all, but no room for any one to carry self in with him." It is "strait," just because you have got to leave outside these thingsyour fancy that you are worth anything, your fancy that you can do anything, your fancy that you can lend God a helping hand in the act of redeeming and sanctifying and blessing your soul. You have got to strip yourself of all that, the purple robes of pomp and the subtle burden of selfishness that a man carries; and that is why-far more than because it grates against hazy and doubtful metaphysical principles-that is why men turn away from the Gospel. I do not want to scold; God is my witness that I do not want to speak disparagingly or disrespectfully of any man's honest convictions: but I would venture, very earnestly, not arguing at all, but earnestly and as a brother, to appeal to any man who fancies he has got speculative objections to the grand old central doctrine of the Gospel (which

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