4. The Auxiliary Home Missionary Society, formed at the close of 1840, next claims attention; this Association has contributed to the parent society the sum of £378 98.

5. The Auxiliary to the London Missionary Society, founded in 1812, which has contributed to the parent society £9,274 148. 8d.

6. The Tabernacle Local Mission.-The last emanation of the Christian benevolence of our church is the Tabernacle Local Mission, which regards our immediate neighbourhood. For some years past a strong anxiety has been felt about the spiritual claims of those dwelling in the immediate vicinity of the chapels. Having been the frequent theme of conference, it was at length brought fully before the congregation from the pulpit last autumn, when small schedule bills were delivered to each person, at the doors of the Tabernacle, as they came in. These bills they were required to return within a fortnight, filled up with the name and address of the parties, and the sum which they thought proper to contribute, annually, for the support of the intended Mission to the surrounding neighbourhood. This was done before engaging the Agents, that it might be ascertained at once to what extent the liberality of the people would permit the work to be carried on; and when the papers were returned, to the no small satisfaction of the leaders in the measure, it was found that Three Agents could be immediately appointed, each at a salary of £80 per annum. Some of the contributions were large; but the total amount of subscribers was 80 numerous as to show the extent of the generous and devout sympathy exerted on behalf of the object. The Committee, appointed by the church to look out for Missionaries, having succeeded in making a satisfactory choice, they were accepted by the church, and publicly set apart to their arduous and honourable work. On entering the field, their first act was to survey the territory assigned them, when the general result was as follows:

Number of houses visitable

1418

.

Number of families

Such, after a century of pulpit labour, is the fearful moral state of the immediate vicinity of the Tabernacle, which is by no means what is called a low neighbourhood. It is clear, therefore, beyond all rational dispute, that no other means except a Household Mission can reach the necessities of its dreadful condition. The work of the Missionaries is proceeding most satisfactorily. While they teach the people from house to house, they also preach the word to them at stated meetings in rooms and schools, and also during the summer season, in the open air, within the railings of the Tabernacle, while they are endeavouring as much as possible to VOL. IV.

form the serious portion of them into private classes for friendly intercourse and instruction. The Missionaries are combined with the Christian Instruction Visitors, whose labours of love they lead, supplement, and invigorate. Besides attending and taking a prominent part in the weekly meetings instituted by the pastor, for theological and general instruction, they spend with him privately a portion of every Friday afternoon, for the reading of their journals, for special conference, and for appropriate exercises. They are in all points viewed and treated by him as his cherished companions in labour, and his prized assistants in the work of God. The Local Mission, in some degree, exemplifies the views propounded by him on the subject of City Missions, in his book, entitled, "Jethro, a system of Lay Agency in connection with the Congregational Churches, for the diffusion of the Gospel among the Home Population."

That interest in the Local Mission may be maintained, and diffused throughout the congregation, extracts from the Reports are read monthly by the Missionaries, at the close of the week-night lecture,-an exercise which is found to be full of interest, instruction, and edification.

Thus far the Report, which, however, requires some small addition, to give a full view of the present state of things, and render the paper as usefully suggestive to any who require it as the case may admit; and in order to this, we shall connectedly state the general business of a week:

Lord's day.-Prayer-meeting at Seven o'clock; Schools, Nine; Public Worship, Half-past Ten; Schools, and Preaching by Missionaries, Halfpast Two; Public Worship-Lord's Supper and Prayer-meeting alternately after Sermon-Six; Evening School, attended by 200 ragged and other children, and taught solely by the Missionaries and Christian Instruction Visitors, Half-past Six.

Monday.-Temporal Officers, with the Pastor, meet on the first Monday, and the Spiritual Officers on the third Monday, in the Vestry, for Tea and Business, at Five o'clock; Prayermeeting at Seven; Committees, &c., at Eight.

Tuesday.-Young Men's Religious and Literary Association, composed exclusively of either members or hearers at the Tabernacle. Each associate subscribes a shilling a quarter, which entitles him to the use of the Congregational Library; or 2s. 6d., which further entitles him to all the chief Reviews and Periodicals of the day. The attendance is registered, and a slight penalty attached to a fixed amount of inexcusable absence. The pastor is president, assisted by two vice-presidents, and two secretaries, all chosen by the body. This is an institution of the first importance to the moral and intellectual good of the church. Essays are occasionally produced, which do not a little credit to their authors, and would not discredit the average of our religious periodicals. Meets at a quarter past Eight. Members, One Hundred.

Wednesday.-The children of the church and congregation, between the ages of seven and fourteen, meet the pastor in the Vestry, at Three o'clock; Lecture at Seven; Committees, &c., at Eight.

P

Thursday.-Female Association, also composed exclusively of members and hearers. Here, too, the pastor presides and teaches, but is assisted on alternate nights by a vice-president, who treats of theological matters, while the pastor discusses a variety of subjects not directly theological, but bearing specially on the character, habits, and duties of Woman. Meets at Halfpast Seven. Members, upwards of One Hundred.

Bible Class for Youths in an inquiring state of mind, and also for the further improvement in Scripture knowledge of Young Men who have received the truth and entered the church. This class, conducted by an experienced and affectionate teacher, has been remarkably useful. Meets at a quarter past Eight.

Friday.-At Two o'clock the Missionaries, who are all members of the church, meet in the pastor's study, to read their journals, confer on their labours, and, as circumstances may determine, participate in conversational expositions of portions of Scripture, and converse on the subject of those works which, from time to time, he regularly lends them for their instruction and improvement.

An Exhortation and Prayer-meeting for members assembles at Half-past Seven o'clock, which is conducted by a band of intelligent and experienced men, and is in great favour with a large number of pious people.

This concludes the work of a week; but it may suggest a hint to ministers, overwhelmed by heavy pastoral charges, if we refer to the

Pastor's Tea Meetings.-As a means of obtaining close and affectionate intercourse with the flock, especially with the Poor of the flock, with the best effect, and with the least possible waste of strength and time, the pastor has adopted the system of occasional Tea Meetings in his own house. The year was commenced with the Almshouse Widows; then the Poor Members, who receive aid from the church; then the Missionaries, with their converts for 1846, who have entered the church, amounting to about a score; then the members generally. In this way about 100 have met during the first quarter, and 300 or 400, it is found, can conveniently be overtaken within the year. The whole time devoted to the meeting is three hours and a half, which have not been the least interesting and satisfactory of the writer's time spent during the current year. By this means some fifteen or twenty members are brought into close, prolonged, and affectionate contact, not only with the pastor and his family, but with each other. What time and strength would be required to give an evening to each individual of that number apart, and at their several dwellings! But on other accounts the thing would be impossible; and if possible, not productive of half the good. This is incomparably the best method of pastoral visitation for the poor and for the common people; no matter whether they move towards the pastor, or he towards them. What is wanted is, friendly contact and frank intercourse; while for obvious reasons it is vastly preferable that they should come to the pastor.

GENERAL REMARKS.

Such is a general view of the subject, which, as an experiment in ecclesiastical

economy and reform, may perhaps be useful to some portion of the church of Christ, both to pastors and to flocks. In 1828 the bondage was complete and intolerable; in 1847 the liberty is perfect and established. Christ is now the sole Head of the flock, and his law their sole rule; the people, the people under him, are everything, and officers of every order are their servants for his sake-this and nothing more. It is impossible to conceive of a liberty more thorough and entire than that they now enjoy. Every office is filled by the objects of their choice, and all measures determined by their decision;-and the results are beyond expression happy-a unity of spirit never before exhibited in the place, a harmony which, since the moment of emancipation, has not been disturbed by a single jar, and a vitality the power of which has been constantly expanding itself, as already described, up to the present hour. A seven years' suit in Chancery, with its expense, delay, and uncertainty, was necessarily injurious to the general prosperity; but from the time of the plaintiffs' removal, all has been life, love, peace, and progress, supplying as complete a congregational demonstration, perhaps, as was ever exhibited, of the superiority of liberty to despotism. Notwithstanding the temporary injury sustained by the conflict, the withdrawment of 120 members on the first overthrow of the Conservative party, and the erection of Episcopal churches, at short distances, on all sides of the Tabernacle, yet at no time since the formation of the church was its bona fide fellowship so large, even numerically, as at this hour. The fold of 1847, according to present appearances, will, at the close, comprise about, if not above, EIGHT

HUNDRED MEMBERS.

This experiment may serve to illustrate the power of truth over the hearts of men, and encourage the spirit of prayer and patience among churches in bondage. It will likewise show pastors that the mass of the members of a church are always upright and faithful, and may be safely trusted, and that Christian men are always prepared for Christian freedom. Let ministers stand by truth and the people, and go forward in the strength of the Lord God! Let them do this, and then, whatever be the conflicts in the way, they will triumph in the end! Peace will at length set up her throne, and prosperity will attend her steps! Let pastoral reformers, next to Christ

and under him, learn to rely implicitly upon the sense and spirit of the people. A minister, deaf to the clamours of ignorance and the misrepresentations of malice, with sterling integrity, moderate prudence, immutable firmness, and indefatigable perseverance,-a minister clothed with the people's confidence, and backed by the people's strength, will in the end prove irresistible in his endeavours at all just and necessary reformation. It is of the utmost importance to work this conviction into the minds of pastors; for good men, with spirits broken by oppression, and overwhelmed by difficulties apparently insuperable, frequently relinquish situations which a little patience and firmness might have enabled them to render comfortable spheres of great usefulness, both for themselves and their

successors.

This is a matter which deeply concerns Trustees. Men of large views, generous hearts, and rightly imbued with the spirit of Christian love, will ever hate the deed which clothes them with despotic power over the church of God and its ministers! The worse the deeds, the better should be the men who are to administer their trusts. When bad deeds fall into the hands of bad men, who clothe injustice with arrogance, and aggravate oppression by cruelty, woe to the church, the pastor, and all who are beneficially interested! Wise and good men, trustees, will never forget that they, with the property vested in them, exist for the church-not the church for them; and hence they will attend to the spirit of their trust, rather than to its letter, relaxing pernicious rigour, and turning the curse, as far as possible, into a blessing. The deed framed in Chancery for the Tabernacle, as might be supposed, while in many respects admirable, is in several points very unsatisfactory. But while the letter of it goes far, the spirit of it has no limits other than those of Scripture truth and perfect freedom. While it provides much, it permits everything which does not contravene its own provisions; and hence the gentlemen who now manage the property have felt at perfect liberty to go the whole length of the Apostolic platform of evangelical government.

It has been shown at the outset of this paper that the cause commenced with a body of Protestant Dissenters, and that during the first twelve years a spirit of entire freedom, occasionally somewhat tumultuous, prevailed, — circumstances which will prepare the reader for the

following fact: When the people's solicitor obtained authority to search the archives of Whitfield in the Tabernacle House, documents were found to prove not only that the free spirit of Protestant Dissent characterized the government of the church throughout Whitfield's lifetime, but that four years prior to his decease, and with his entire concurrence, as appears from an indorsement with his own hand, the Tabernacle, together with Tottenham Court Chapel, was actually registered as a place of worship not only for Protestant Dissenters, but for a congregation "calling themselves Independents." The following is the certificate

for the Tabernacle :

These are to Certifie whom it may Concern, that a Certificate bearing date the Eighteenth Day of June in the year of our Lord One Thousand Seven Hundred and Sixty-four under the Hands of Starkey Myddelton Minister, Robert Keen, Thomas Cox, Samuel Grace, Robert Hodgson, James Smith, Thomas Robinson, Benjamin Coles, Thomas Brooks and Samuel Lockhart for appropriating and setting apart a Certain Building for that purpose erected scituate near the Barking Dogs in the Parish of Saint Luke in the County of Middlesex and intended for the meeting place of a certain Congregation of Protestant Dissenters from the Church of England CALLING THEMSELVES INDEPENDANTS, was Registred in the Registry of the Dean and Chapter of the Cathedral Church of Saint Paul, London, this Twenty-first Day of June in the year of our Lord One Thousand Seven Hundred and Sixty-four.

THOMAS COLLINS, Deputy Registrar.

With such a document as this before them, the Tabernacle people, church, and congregation, have always been able to listen with great equanimity to the foolish charge of having violated the constitution of the fellowship. They believe they have not subverted, but recovered the constitution, by bursting their chains, and annihilating that net-work of thraldom which had been stealthily thrown over them. The government is in principle now, with incalculable improvements in practice, just what Whitfield and the first generation declared it to be" a meetingplace of Protestant Dissenters, calling themselves Independents." It was the boast of Augustus that he "found Rome brick, and he left it marble." They, too, have their innocent ground of mutual congratulation. Of this venerable house they can say, that, by the good hand of their God upon them, they found it a house of bondage, and they leave it a mansion of freedom! In no case could the attempt to work emancipation have appeared more hopeless and hazardous ;

in none has such attempt ever more fully succeeded.

Improvement has not been confined to the spiritual edifice. The Tabernacle itself has undergone a complete renovation, both externally and internally, and it is now universally allowed to be one of the most commodious and respectable places of worship in the metropolis. This has been effected at very considerable expense, although conducted not merely on principles of the utmost economy, but under circumstances of extraordinary advantage, the principal tradesmen--being all connected with the chapel -having charged merely the cost of materials and labour. On the work being completed, the church and congregation were requested to send in a note of what they would engage to contribute, within six months, towards the expense. This they did with their usual promptitude, and so exactly did the supply meet the obligation, that it cleared the debt within some twenty pounds: at a tea meeting held to report on the matter, the result being ascertained, the balance was raised in a few minutes.

TOTTENHAM COURT CHAPEL.

This sketch would be incomplete without a reference to Tottenham Court Chapel, Tottenham Court-road, where, in all respects, the same popular principles are in steady operation, and where, to a great extent, the same plans, although on a somewhat narrower scale, are adopted and vigorously carried out under the able and zealous pastorship of the Rev. Joseph Wilberforce Richardson, on which he entered in December, 1842. This place, from its foundation till within the last few years, owing to various causes, was never properly superintended. Till 1828 it was little more than a great, but mere preaching station, which, like its elder sister, the Tabernacle, fed the Dissenting churches on all sides at the cost of its own prosperity. There was, in fact, no fellowship, no order, no discipline; the Lord's Table, with a short-lived and feeble attempt to close it, was open the same as in the Established Church, and the results as disastrous. In October, 1828, the lease of the chapel expired, and through mismanagement, for a time, was lost to the congregation; it was closed through the long space of three years, and through that the congregation itself was in a measure lost. It was at length, however, purchased and repaired at an expense of £20,000; but the con

gregation has never yet been fully recovered. It is nevertheless improving under the care of the excellent and popular minister to whose care it is more especially now committed. During the space of fourteen years the pastoral care of both the churches devolved on the writer of this paper; and during that period everything was remodelled and adjusted, while it was nevertheless impossible for one man to work both that and the Tabernacle with the vigour essential to efficiency. The two chapels, as in the days of Whitfield, continue to form one trust and a collegiate charge, so far that Mr. Richardson and the writer preach in both chapels, and dispense the Ordinance of the Supper to both churches, alternately; but in all other pastoral duties each restricts himself to a single chapel, each, however, aiding the other on all special occasions, and the principal officers of both churches, with the pastors, meeting for social intercourse at each place, alternately, four times a year.

CHARACTER OF WHITFIELD.

Our readers, we hope, will feel with us that the length of this article is more than justified by its subject, while it may also be taken as a pepper-corn of instalment of the long arrear which is due to Whitfield from the Nonconformists of England. It will also serve to bring him and his apostolic labours before the minds of vast multitudes of the rising generation, to whom both are all but unknown; and this is far from unimportant. Whatever tends to fix the minds of men afresh upon the character of Whitfield is, and it will always be, something gained to the cause of true religion. The contemplation of that character is one of the most healthful exercises that can occupy a Christian heart or a Christian understanding. It is an admirable theme for ministerial meditation. It tends equally to humble, to instruct, and to encourage, to excite love to Christ, zeal for his glory, and compassion for the souls of men! What Alexander and Cæsar, Charles XII. of Sweden and Napoleon are to those of the sons of men who have not yet ceased to "learn war," that Whitfield and Wesley are to those who aspire to eminent usefulness as ministers and missionaries of the cross.

There appears to us a marked defect in all the attempts which have yet been made to delineate the character of Whitfield. His life is fraught with important topics of discussion, peculiar to itself,

which have hitherto remained untouched by the individuals who have recorded his labours. What is wanted is, a Life of Whitfield by a man of devout spirit, of capacious and philosophical mind, conversant with the history of religion in England and the world, and at home in all points relating to Whitfield's life and times;—a man who shall do by him as did Edwards by the celebrated Brainerd, -who shall analyze his character and procedure, setting forth the true state of religion when he appeared, and endeavouring to ascertain the amount of influence which he exerted on the Christian communities of Europe and America, and of the impetus given to the institutions then existing of a missionary description, and of a generative spirit for such objects infused into the several sacred polities. The failure of all previous attempts, however, need not discourage others. Few have failed who deserved to succeed; for, with certainly one exception, but probably not more, they have all-five or six in number-been apparently mere mercantile speculations. But a Life of Whitfield that shall endure, that shall be worthy of his name, his fame, his country, and of the station and function assigned him by the Son of God in his church, is incompatible with such an origin. Such a Life, after every qualification, natural and acquired, has been brought to the enterprise, must of necessity be a work of great literary research and intellectual labour,-research and labour which sordid considerations can neither prompt nor support. The production of such a work alone might almost suffice to gratify the honest ambition of the most gifted writer.

The fortunes of Whitfield and Wesley, in respect of biography, have been very different. The followers of the latter have proved themselves the faithful guardians, the vigilant conservators of the just fame and merited honours of their illustrious founder. Coke, Moore, Whitehead, Hampson, Clarke, and Watson,-men who ranked among the chief ornaments of that numerous sect, and who woull have been ornaments to any sect, -have all employed their powers in originally rearing, or rebuilding, or enlarging, or improving, and adorning the literary monument of Wesley. All that biography can do, she has done for that wonderful man. Only once have the Bibliopoles sought to enlist, or at least succeeded in enlisting, mercenary genius to manufacture for the market the mate

rials of that great man's history. All his memoirs have sprung from his own sons and successors in the ministry. The case of Whitfield is, in all points, just the reHis own people, with their pas

verse.

tors, notwithstanding their love and admiration of him, have been quite as careless of his fame as he was himself; they have unanimously neglected both his life and his writings. Not the slightest effort have they, any or either of them, made towards a history of the life, labours, and religious connection of the unrivalled Evangelist, the immortal Whitfield. They have meekly surrendered this sacred undertaking to the well-intentioned imbecility, or the unlettered vanity, or the hurried and ravenous cupidity as the case might be—of strangers. Of the causes we cannot now speak; we are concerned only with the fact. Of right, of indefeasible right, they, his successors, were his lawful biographers; nor was it merely their right, it was their high and solemn obligation to have constructed his tomb, to have decorated and watched his sepulchre, and to have raised an imperishable monument to his virtues, his labours, and his honours. They might have erected a statue which should have endured through all coming generations. They might also have done much respecting his writings. One or more editions of his select works, with appropriate prefaces, and illustrative notes, might have been issued by those honoured men, whose personal knowledge of his times well qualified them for the undertaking. One or more small volumes of valuable and beautiful passages, too, might also have been selected from his various productions, which should have vied with the "Beauties of Wesley."

By these means vast additions might have been made to his honour and his general usefulness. In this way, too, his spirit, from age to age, might have been diffused throughout his own congregations, who now know little of him beyond his revered name. How admirably have all these points been exemplified among the Wesleyans! The works, and parts of the works, of their founder, his journals, memoirs, and the whole of the manifold products of his opulent and teeming intellect, in every shape and form, and at all prices, are in every house, and in every hand of his followers. He thus continues to exercise his vast power, with hourly increase, on the minds of nyriads in every part of the world. In the judgment, indeed, of all men, justice