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ing the church. He has seen enough of worldly mindedness among the class with whom he formerly associated; but now he expects to see something different; he expects to get under a different influence, and to witness the development of a different principle. He expects to see such disinterestedness, such contempt for the world, such heavenly mindedness, to hear such heavenly conversation, and to behold such heavenly affections, as shall completely wither the worldly love in his own breast, and make him long with the greatest intensity for the enjoyments of the celestial city. But how soon are his expectations disappointed; and how painfully surprised is he, to observe such an anxiety about the world, such a studying of the art of getting money, and such diligent and exhausting labour in the prosecution of business for this object alone! How pained is he to find that money is the great object that fills the eye, that swells the heart, that moves the mind, that plies the hand, that sustains the spirit under the most pressing cares and wearying labours! Has not our conduct given ground for such remarks?

Even their donations and charitable gifts savour of a worldly spirit. Is a subscription commenced for some object connected with the prosperity of the church or the cause of humanity? They do not ask, "How much can I give; or, how much ought I to give?" But they look down the list of subscribers to see who has given, and how much; and then how their names would appear amongst them, and what place they must occupy to maintain their character? And if the names of certain persons do not appear, they will not give anything; and even then, as little as they can to keep up a good appearance. They do not inquire whether the cause is deserving of their support, and to what extent? But, "What have others done? and how much or little must I do compared with them?" So that even their gifts are not to please God, but to maintain a good name; even in their donations they "measure themselves by themselves, and compare themselves among themselves."

This evil is also seen in many if not all the ordinances of religion. Hence some of the means of grace are comparatively deserted, while others are well attended. Those services which are attended by the influential will be attended by others; but if through necessary engagements they cannot attend other means, that will be deemed a sufficient reason for the absence of multitudes; they will infer that they are not of much importance, and will make no effort to attend.

In fact, it is almost impossible to trace this evil through all its windings and in all its ramifications. It extends through all the walks of life, and in some measure affects all our public actions and deportment. We might notice many other things, but we must leave you to follow out the evil for yourselves, and to trace its working in your own conduct for your own profit. We do not refer to things that are grossly immoral, such as swearing and drunkenness, &c., for these things, though we are sorry to say they are not altogether unknown, are not common among professors; but to violations of Christian principle, the word of God, which are equally offensive to God, though not so palpable to the eye of man; which, though not equally criminal in the esteem of others, are yet transgressions of the Divine law, and deviations from the only rule of conduct. Such as the indulgence of bad tempers, the exhi

bition of malice or revenge; making others offenders for a word; backbiting, envy, and jealousy; such as disobedience to parents, and neglect of children; such as idleness and insolence on the part of servants, and oppression on the part of masters; the dishonourable methods of conducting business practised in all places; conformity to the world in anxiety after wealth, in hard-heartedness, ambition, and pride, &c. ; for all these exist, and I fear are increasing among religious professors. They have adopted a false standard, and are imitating imperfect examples, and therefore go on increasing their imperfections and defects, wandering further and further from the standard of true holiness, and multiplying the disorders and evils of the church, and gradually exposing religion more and more to the derision of infidels, the mockery of blasphemers, and the sport of hell.

Christian reader, I do not mean to say that you are more deficient than others; but I do solicit your impartial, candid, and prayerful attention to the subject of this address. Do not be offended, but look round and see whether you are not, in some things, overlooking the true standard, and measuring yourselves by the opinions or practice of others. Be faithful in your examination, and jealous lest you should excuse yourself where God would condemn; and from this moment look not on the conduct of others, but search the Divine word, that you may form a correct notion of what religion is and of what the Lord requires of you. Be not censorious when you see others defective. Think of your own imperfections, of your incapability to form a correct judgment, of your limited knowledge of their education, motives, and hearts. Cultivate the charity that thinketh no evil; and while you grieve over the inconsistencies you behold, candidly acknowledge the virtues; and instead of complaining, go and pray for more grace and love, and for the removal of that which is evil both in others and in yourself.


To Christians no subject can be of deeper interest and greater importance than the progress of Christianity, for by its power society is to be healed, exalted, regenerated, saved. In the formation of churches, which cause the light Divine to be diffused through the world, we see manifested much of the wisdom and goodness of God. These churches, as so many seminaries, are for the training of souls for the high privileges of the eternal world. We have as a community a church of some standing in this town, which under Divine Providence is the result of many and various producing causes, which wrought their effects in ages long since gone to join the years before the flood. Some of these changes deserve to be noticed. The town is situated in a district where you meet not with the bold and picturesque in scenery; the towering mountain, the foaming torrent, the silvery cascade, and villages reposing in verdant dales, greet you not; but you have the wide-spread scenery of earth and sky, and that scenery diversified with land and water, mingled in such a manner as to form a pleasing prospect of the milder kind. Anciently the place was called Icanhoe, as being the utmost north-eastern limits of a branch of the aborigines, viz., the Icene. The Roman conquest of this country, though it disturbed the natives

and overthrew their customs, was still useful, as it led to a higher state of civilization; and by means of the labours of their converts to Christianity introduced the Gospel of salvation into the land. Though the neighbourhood does not abound with evidences of the civilizing power of the Roman sway, yet the remains of their embankments and dykes to drain the land and usefully to regulate the ebbing and flowing of Lidal Grey Dean, indicate their labours to promote agriculture in the country. Their fort for the defence of the district was situated a short distance from the town, at Redstone Gwiet. Races of men pass away, nations change their dynasties or cease to exist; but the word of our God, the Gospel of salvation endureth for ever. Christianity, which put forth efforts for the salvation of the people during the stay of our first conquerors, had again to undergo new struggles amidst the Saxon, Danish, and Norman revolutions, and eventually took firm possession of the minds of the people. In the year of grace 654, St. Botolph founded a monastery here; from this saint the tower took its present name. Other religious houses in abundance were soon founded, according to the customs of the times of our forefathers; some extensive remains of which now existing at the south end of the town, attest the religious zeal of the labourers of that period. The present existing parish church is a noble structure, the largest in the kingdom, and perhaps in the world, without cross isles. Inside it measures in length, from the western door in the tower to the eastern wall in the chancel, 290 feet; and in breadth, including nave and isles, 99 feet. Altogether the church is said to have 365 steps, 52 windows, and 12 pillars, corresponding to the days, weeks, and months of the year. The tower is said to have been built after the model of that belonging to the great church at Antwerp; it is peculiarly handsome, and measures 282 feet in height. The shape and altitude of this part of the structure, with the extreme richness of tracery, windows, buttresses, pinnacles, and fretwork lantern, conspire to render it a general attraction. It is generally considered to be the most elegant tower in England. On the 20th of November, 1819, the day on which the remains of the lamented Princess Charlotte were interred, this noble building was lighted throughout, a circumstance which, it is believed, never occurred before; while the altar, the organ loft, the reading and clerk's desks, with the corporation pews, being hung with black, gave that sombre cast to the otherwise brilliant and noble scene which suited the solemnity of the occasion, and naturally impressed the minds of the people with a reverential awe. The mayor and the corporation went in procession from the Cross Chamber, having the maces reversed and dressed in crape; and such was the extreme crowd that it was with much difficulty they reached their pews. The whole interior of the church was not merely filled, it was literally crammed; it was calculated that there were at least 5,000 persons present. The Dead March in Saul was played by the organist while the mayor and corporation were proceeding to their seats, and other solemn and appropriate music was performed in the course of the evening. The service was audibly and solemnly read by the Rev. J. Wayet, the lecturer, the psalm, lessons, and other portions being taken out of the funeral service; an appropriate and an impressive discourse was delivered by the Rev. Barth. Goe, the vicar, from Ecclesiastes vii. 4, "The heart of the wise is in the house of mourning."

Society, as individual man, progresses towards perfection by gradual

stages; and as Christianity is the glory of the individual, so also is it of collective masses and nations; and providence is always at work for human good and perfection. In the year 1750, the venerated Wesleys came to this town to proclaim to the people the life-giving doctrine of a free and present salvation by faith in the Lord Jesus Christ. As in other places, so here also, these holy men, with many of their honoured coadju tors, met with stout opposition; but the counsel and work being of God, it could not be overthrown, but it mightily grew and prevailed. Soon a house for God was built in Wormgate, which in time gave place to one of larger dimensions in Red Lion street, built in the year 1807, and opened April, 1808. This also, after considerable enlargement, was superseded by the present large and handsome Centenary chapel, which is surrounded by a neat cemetery, beautifully laid out by walks and evergreens. The labours of this section of Christians are most praiseworthy, and have tended much to keep alive and diffuse around Christianity in earnest.

As mankind are intended ever to progress towards perfection, it is to be expected that time, the faithful interpreter of all things and systems, should in its manifestations, while revealing excellences, show also any accompanying defects, and indicate the more excellent way. So it turned out with respect to Methodism here. Here a few of its adherents observed that, together with the possession of sound doctrine and wholesome discipline, there needed a more liberal and equitable mode of church polity, and after weighing the matters soberly, and counting the costs of their intended plans, in the year 1827 they commenced their career as Methodists of the New Connexion. The place of their meetings for a time was a large upper room in Angel court. Were they under the special guardianship of angels? Have they not ever since been under the keeping of the Angel of the covenant? Blest from above and being in favour of the people, they went on and prospered, and in the year 1828 built a chapel in West street. In this work many difficulties had to be overcome, chiefly owing to the badness of the land; but perseverance went through all, and in the year 1829 the chapel was opened with great joy and thanksgiving. Untiring zeal will effect wonders; our good friends finding it necessary to provide a separate building for their school, united their means, and in the year 1831 built a noble school room, which was opened August, 1831. The origin of the school will show how much good pious, charitable persons may do. A Mr. Westland, of blessed memory, amongst other legacies to Christian institutions, left ten guineas for the benefit of our school then meeting in the chapel; by means of this welcome assistance our friends, under the well-directed superintendence of the Rev. W. Cooke, then their minister, secured necessary and increased accommodation.

Most of our efforts in the cause of God are the result of stimulus received from the good example of other persons. One of our good people, I believe of the name of Else, paid a visit to our friends at Boston, and finding only a wood-rail fence for the chapel, proferred them a certain sum of money if they would put up a regular stone and ironrail frontage. A hint to the wise is sufficient; the work was done. Still increasing in numbers and influence, further accommodation became requisite, and the school received an additional storey, and pumps and cisterns were provided, according to the Boston mode of securing


supplies of water. "Give, give place," was still the cry, and in the year 1836, at a great cost, a gallery was erected in the chapel.

Still in want, as all true Methodists ever will be, while in the present world, in the year 1837 an organ was procured for the chapel, to render more efficient the singing department. Growing stronger and yet stronger, our friends were still at work, their motto being, "Onwards, Onwards;" and in the year 1839 they enlarged the chapel considerably in length, which occasioned the rebuilding of the schools on a new site. Since that great effort, they have put a stove and two new pulpits in the chapel; fitting up their organ with a new and elegant base, carpetted the communion and pulpit stairs, and matted the isles throughout. We have now a chapel neat and commodious, (the boast of the town for chaste utility,) eighty-seven feet in length, including the school, and thirty-seven feet in width in front. The school, upper for girls and the lower for boys, is well attended, and on Sabbath evenings the chapel is thronged with attentive worshippers.

Our friends, in reviewing the past, thank God and take courage. "When they first their work begun

Small and feeble was their day;"

but from Angel court they have laboured to spread the truth abroad, and in the hand of God have been instrumental in conducting many saved souls to the court of angels in the celestial world. True and faithful, and strictly loyal to the Connexion, they have made, and are still ready to make, efforts and offerings for the community, whose doctrines, institutions, and church polity they fondly love, and will, we hope, do

so until death.

1. The facts narrated show how steadily this country has risen through the good providence of God to her present palmy eminence amongst the nations of the earth. The glorious Gospel has been the lever to effect her exaltation. This town affords materials for pious reflection-how the Romans were made the harbingers of civilization and of the dawn of Gospel light; the existence of Hussey and Kyme Towers, and the extensive remains of ancient monasteries, exhibit interesting proof of the labours performed by our Saxon forefathers, which produced the twilight of our present day. The reformation from Popery was not so full and complete in this kingdom as many could have wished it should have been ; and good and eminently pious men had still sufferings to endure for conscience' sake. The renowned Fox, the martyrologist, born at Boston, had to flee his country to escape the hand of persecuting power during the reign of cruel Mary; and in the year 1652 the Rev. Mr. Cotton, then vicar of this town, and suspected of Puritanism, through prelatical persecution emigrated to America, with two other ministers, and became the first Christian minister over the first congregation formed in New Boston, in New England. Until that event, the present city of Boston had been called by the Indians, Shawmut, and by the first European inhabitants, Trimountain, from the view of three hills; its name was changed to Boston, out of respect to Mr. Cotton, who went there, as already stated above, from this town, and became the minister of the first church established there. Now the darkness is past and the true light shineth, and each community of Christians now meet and worship God in their respective sanctuaries, none daring to make them afraid; and the time is coming when the different sacramental host s


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