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before it as a whirlwind. Many a feeble, and unimpressive reader, with moderate application and steady perseverance, might have become a superior speaker, and a useful preacher. It is a curious, but an undoubted fact, that they who really require to read, possess the qualities which are necessary to success. In this case the success justifies the course.

It is not my object on the present occasion to enter upon the general question of Sermon Reading. This I leave to other hands, but to express the depth of my sorrow to find that the practice is so extensively prevalent amongst the Dissenting churches both of England and of Scotland. Respecting the latter country, I may not be very competent to speak, but it is affirmed by those who have the best means of knowing, that it is there working very disastrously for the interests of piety and the spread of the Independent Body. Time was, when, with the solitary exception of my invaluable and ever-to-be venerated friend, Dr. Wardlaw, there was not one reader in the whole of the Congregational community of Scotland; and it is to be specially noted, that Dr. Wardlaw, during the first ten years of his ministry, made no use of manuscript. By him the method was resorted to, because of an affliction of which, through the whole of his latter life, he was the subject, and on that ground it was continued.

Under these circumstances I am not surprised to find, that of late the subject has been repeatedly taken up in the pages of the Scottish Congregational Magazine. Truly it was time! Unless the evil be checked, it will work the ruin of the denomination. It may be useful here to set forth an extract from one of the excellent articles which have appeared in that serial, which ruus thus:

Paul was a subject of great infirmity. Speaking to the church at Corinth, he said, "I was with you in weakness, and in fear, and in much trembling." And what then? Did he read for sustaining him in his work? Nay, nay; he said, "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power," i. e. Paul's great aim in preaching was not to gratify people of refined taste, but to make his hearers "stand perfect and complete in all the will of God."

There has been much said against reading instead of preaching.

1. The one plan is not so effective as the

other. The paper-bound orator is bound down from "waxing bold," and from giving place to the energies of heart and of manner seen in those approved preachers of whom it was said, that they "so spake that a great multitude both of Jews and also of the Greeks believed," Acts xiv. 1. Has it been found that reading has been countenanced by God with such success as followed the preaching of Whitfield and others whose praise is in all the churches?

2. It has been said, that, by the plan of reading, the readers render themselves unfit for the pastoral work. This has been seen and felt, too, in those readers who seemed not inclined to visit and labour from house to house, and who failed in gaining the confidence of the Bible-class from not being able to speak with ease what they had not previously written. One of this class, on arriving to labour for a Sabbath at a distant church, was told that there would be no sermon, but a prayer-meeting in the evening, when he would be expected to preside and make a few remarks on the chapter read, for guiding the devotion of the meeting. But he offered excuse by saying that he had no time to prepare. How could such a man guide the business of a church-meeting?

3. The plan of reading instead of preaching has prevented the increase of churches. Some years ago a few people in a rural district nearly persuaded to become Independents, resolved to prepare for acting according to their convictions, by visiting a church of that persuasion only a few miles distant. But on seeing the manuscript of the teacher in use in the pulpit, they resolved at once to have nothing to do with a people found tolerating a practice, which they had understood was not permitted but among the moderates of the kirk clergy. Ah! who can tell how far the evil in question has also prevented the increase of churches in large towns! None but God knows how many who had been almost persuaded to adopt the Scriptural plan of church fellowship, have become altogether satisfied to sit down and take their rest as formerly, by what had led them to prefer the Presbyterian preacher to the Independent reader.

4. The reading plan has greatly impaired the reputation of our Body, by reading being regarded as a necessary supply for some defect in the preacher. It has been said, There must be something radically wrong among the Independent preachers, else they would preach without reading as well as other preachers. Some few years ago considerable annoyance arose from this subject being taken up among schoolboys-one saying to a son of an Independent," Ah! your minister is not a preacher, but a reader; and I can preach as well as he, if I can read as well, and perhaps some boy among us could read much better." Could any good be expected from the labours of a reader among the young people in such circumstances?

That reading what is well written may provide best, in some cases, for the gratification of certain modifications of intellectual taste, I feel not inclined to dispute. But this is a matter very different from regulating aright the broken heart and the contrite

spirit, which is a main end of preaching. I rejoice in thinking that when Bible truth is read, God may bless it for promoting soul prosperity, in spite of all things in the manner of teaching having a contrary tendency. But that the reading plan should be abandoned as of bad tendency, was very impressively shown many years ago, in the historical fact, that it was by reading instead of preaching, that many of the churches in America were read into a deep sleep, from which they could not be easily awakened. And it should be abandoned, not only on the ground that the tree is known by its fruits, but also and chiefly on the finding that it is not of heaven, but of men. This way of proceeding will provide best for honouring God and his word as supreme in all things.

It has been alleged that it is unreasonable to complain of reading instead of preaching, as a well-written sermon is precisely the same whether read or recited in preaching. But there is a vast difference between reading a sermon and that kind of preaching which gives place for the aids of the Holy Spirit in preaching. When reading in the pulpit had no place in Scotland except in the national church, a very talented and truly pious Dissenting minister settled in one of the towns, wrote out his sermons with great care, and recited them verbatim in the pulpit. But the good man, aware that his people were praying that God would afford him the aids of the Holy Spirit in preaching, saw at once that there was something wrong in his plan which admitted of giving utterance to nothing but what he had written. And from that time he always let out any good relative thought which arose in his mind while preaching-introducing it by the words," and, by-the-by," following what he had written when he had disposed of what he found by the way. The effect of this was found afterwards in one of his pious church members saying to him, "Sir, I trust that your good preaching is doing good to us all. But I hope it will not offend you when I tell you that we all wish that you would preach more by-the-by, for your bits, by-the-by, are the best o't."

There is no warrant, however, for attempting to preach without such previous prayerful and laborious study as may be necessary for making the preacher fully acquainted with the subject of which he intends to treat. Without this no man can promote the edification of the people; nor can he be highly esteemed in love for his work's sake.

In justice to the Tutors of the Glasgow Theological Academy, it is right to say that they warn the students against the practice in question. Some of the young preachers who had commenced by reading have abandoned it, on finding it a hindrance in the work of the Lord. May we not hope that others will follow? Let all that love the truth abound much in prayer to God for his gracious interference and disposing power, for the removal of all evils from among the churches, and for making them the instruments of his working for the praise of his glory.

I cannot doubt that these excellent sentiments will meet the views of the

bulk of the readers of the CHRISTIAN WITNESS. They are, in my humble judgment, alike sound and seasonable. I know, of my own knowledge, that the evil widely prevails among us on this side of the Tweed, and that it is on the increase. This is a matter for lamentation to every lover of Zion. As involving the glory of God, and the salvation of man, its importance exceeds all human calculation. I am quite aware of all that can be said in favour of it on general principles, and I am prepared to make every concession on behalf of individuals- -men eminent, useful, and estimable in their own way on the ground of their mental, moral, and physical infirmities, or peculiarities; but these are the very small exceptions; and I hold, that of all the rest, the solemn duty is to preach-not to read the Gospel; and if called of God, if the temples of his Spirit, if "clad with zeal as with a cloak," if fired with compassion for the souls of a lost world, they will not only not require, but not endure, the encumbrance of crutches, and the interposition of the deadening medium of manuscript between them and their auditors. Only think of Paul or Peter, Knox or Whitfield, amid tears and thunder, reading their instructions, their warnings, their entreaties, their expostulations from a manuscript! Had it not been as an attempt to chain the winds, to control the storm, to regulate the lightning, and to guide the bolt of heaven? ARISTARCHUS.

RESTORATION OF THE JEWS.THE WAR.

To the Editor of the Christian Witness. SIR, I am not a believer in the "Personal Reign "of Christ at Jerusalem, and consequently I have no special sympathy with Dr. Cumming and others, who are foretelling and looking for the speedy accomplishment of that event. Nevertheless, I do believe that the Jews will be gathered out of the nations, and established once more and for ever in their own beloved land.

Supposing this will be done, how is it to be accomplished? Not by miracle, but by human agency, just as by human agency they were dispersed.

When will this restoration take place? Dr. Cumming says in 1866. It may be so; or it may not be until the next century. Whenever it may come to pass, I have no doubt it will be previous to the "Day of the Lord in the Valley of Decision" foretold by Joel. The foundation for this opinion I think I find in Ezekiel xxxviii, and xxxix.

There it is declared, that after one defeat (which, perhaps, is now about to be suffered), Gog and Magog, the chief prince of Meshech and Tubal, with Persia, Ethiopia, Libya, Gomer, and all his band, the house of Togarmah, of the north quarters, and all his band, and many people, are to "come into the land brought back from the sword, gathered out of many people, against the mountains of Israel, which have been always waste; but it is brought forth out of the nations." And thou shalt say, "I will go up to the land of unwalled villages, I will go to them that are at rest, that dwell safely, all of them dwelling without walls, having neither bars nor gates," etc., etc., verse 1-12; and in chap. xxxix. 6, 14. "Therefore, son of man, prophesy and say unto Gog, thus saith the Lord God, In that day, when my people of Israel dwelleth safely, shalt thou not know it." "It shall be in the latter days, and I will bring thee against my land," etc., verse 16.

If, as some believe, the present fearful war is a commencement of the final and complicated struggle between Gog and Magog and the "merchants of Tarshish and all the young lions thereof," the object of the conflict being Palestine, should not some grand effort be made to put the Jews in possession of their own? Should it not be one object of future Treaties with the Ottoman Power, to obtain the land of Israel for the descendants of Abraham?

God works by means. Is not the instrumentality of British Christians now required to urge attention to this subject? Are we to have a war of nationalities? Is Italy, Poland, Hungary, to be encouraged to strike for freedom, and the exiles of these nations to be invited home; and shall the descendants of the monarchs, bards, prophets, warriors, and statesmen of the Hebrews, be passed over as the offscouring of the earth? The title-deeds of the Jews to Canaan are more ancient and more genuine than those of any other people on the face of the earth. The land mourns and is desolate for the absence of the children of Zion.

In a social and political aspect, the restoration of the Jews is of immense importance. Every nationality resuscitated or called into existence by the present conflicts, especially in the East, will form an additional barrier to the increase of the colossal power and ambitious designs of the chief prince of Meshech and Tubal and other despotisms of the earth. Of course, now to conquer the Russian, and restore the Jews, would lash him into fury. His designs upon the Holy Land being defeated, he will seek to wipe out the reproach, and will come forth with all his armies as soon as he recovers breath and strength; but it will only be to hasten his end. "I will plead against him with pestilence and with blood; and I will rain upon him, and upon his band, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone. Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations; and they shall know that I am the Lord," Ezek. xxxviii. 22, 23.

VOL. XII.

Why not form a "Jews' Help Society," to bring the great question of their restora. tion to bear upon the minds of people and rulers? There would be significance in the name, "J. H. S." All nations have made themselves liable to the judgments of God for wrong done to his people. Let Britons be the first among them to wipe away the sin and the shame. E. B.

Elstead, June, 1855.

THE LITERATURE OF THE TOMB. THERE Seems reason to believe that the discoveries of Mr. Layard and others are but the first fruits of a harvest still to be reaped in Oriental climes. The last trophy is from a quarter where nothing was expectedSidon. A gentleman, living at Beyrout, addressing himself to a friend, announces some very interesting archæological discoveries among the ruins of ancient Sidon. It seems there has long been a current opinion among the inhabitants of modern Sidon, that there were hid treasures in the gardens and graveyards of the ancient city. Various unsuccessful attempts have from time to time been made to find these treasures. In the winter of 1853-54, however, these researches were rewarded by the discovery in an ancient burying ground of Sidon, of three copper pots, containing each 800 pieces of gold, worth about 5 dollars a piece, all bearing the head of Philip or Alexander. This discovery stimulated gold digging; and on the 10th of January last, a sarcophagus was discovered in an ancient cemetery on the plains of Sidoro, which appears to contain the remains of an ancient King. The lid of the sarcophagus is described as blue black marble, intensely hard, and taking a very fine polish. It is about eight feet by four feet wide. The upper end is wrought into the figure of a female head and shoulders, of almost a giant size. The features are Egyptian, with large, full, almond-shaped eyes, the nose flattened, and lips remarkably thick, and somewhat after the negro mould. The whole countenance is smiling, agreeable, and expressive. The head-dress resembles that which appears in Egyptian figures, while on each shoulder there is the head of some bird-a dove or pigeon, and the bosom is covered by what appears to be a sort of tape, with a deep fringe as of lace. On the lid, below the figure head, is an inscription in Phoenician, consisting of twentytwo long lines, closely written. The letters are in perfect preservation, and can be read with the utmost ease and accuracy. appears to be mainly a genealogical history of the person buried in the sarcophagus, who, as it appears, was a King of Sidon.

It

SONS OF PASTORS AND DEACONS. A notion has some how become prevalent that the sons of Ministers and Deacons are, as a whole, in proportion to their numbers, less extensively the subjects of religion than those of Christians generally who are less favourably circumstanced. It is not proved that

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the allegation is sustained by evidence at home; in the United States the contrary is established. The Rev. H. Ward Beecher, one of the celebrated brothers of Mrs. H. B. Stowe, has been at pains to look into the statistics of the case. In a speech delivered some time ago, at the festival of the New England Society, in New York, he adduced the following figures:

"In Connecticut, of 937 children, over 15 years of age, of 206 ministers and deacons, only 20 turned out badly-I suppose because they were not much in the habit of attending public dinners.

"In Massachusetts, out of 433 families of ministers and deacons, there were 1,598 children over 15 years of age, and only 20 ever became dissipated. Here we have 40 out of

2,535 children, and some of my friends, who are used to figures, say that this is just 2 1-2 per cent. in the whole number.

"Now, gentlemen, I will ask you if any grazier who is breeding cattle would not be glad to lose only 2 1-2 per cent. of his stock? I will ask any business man if he would not be glad, oft-times, if his losses were not greater than 2 1-2 per cent?"

These facts are curious and cheering; we would like to know something of the statistics of the question as it respects our own country; so far as our own knowledge extends, the result would be highly favourable; not a few of the most efficient ministers, deacons, and Christian philanthropists, within the range of our own observation, are derived from the families of pastors and deacons.

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THE BAPTISTS.

THE very interesting, and every way most important Annual issued by this Body has just appeared, and it will richly repay the perusal of the Christian reader, whether minister or layman. The view of the statistics is as usual strikingly illustrative of the state of things at this moment among the Christian churches of that body. We have first the number of the churches associated, the number of members in churches, with a clear average increase of each church per annum, and also a statement of decrease, with the average numbers in each church, or class of churches, in the several associations. The number of associations, 36, comprehends 1,185 churches; of these 1,041 have made returns showing a gross increase of 8,360; 4,792 by Baptism and profession; 2,535 by letter; and 1,033 by restoration. The consequence is, that there is a clear increase of 1,679 members, or an average of one and a half per church. The average number of members in each church presents a curious uniformity: the lowest is 82; the next is 88, and the next 99. All the rest amount to, or exceed 100, but the excess in no case rises above 16; that is 116 members; a number considerably above the average, which may be taken at about 104. This, all things considered, is a large average, much exceeding that of the churches of Massachusetts, United States.

So far good; but it is matter for solemn

reflection, that after the hard labours of a long year by a vast body of faithful ministers, the amount of gain upon the world is so small as one and a half per church! We have no idea that the Gospel is any where preached with more simplicity, clearness, fulness, force, and affection than amongst the Baptist churches, and, therefore, we have no ground for believing, that the Baptist Ministry is less efficient than that of the Independent Body. We say the Independent Body which, upon the whole, we consider to be in as healthful a condition as any other community in the land. Of the Methodists we may not speak. The Old Conference Body, with great and just concern, report not only no increase, but a great and absolute decrease of between 4,000 and 5,000; and even that most zealous and most laborious community, the Primitive Methodists also, notwithstanding all their prayerful la bour, report a considerable decrease.

These are most solemn and awakening facts, which ought to excite universally among the church of God the most searching consideration. At this rate the world will never be converted -nay, the Christian community, collectively considered, of England, is every year becoming relatively smaller, and in process of time, it will be as nothing compared with the countless myriads of ungodly men!

The subject of the Census has occupied the attention of the Committee of the Union, by whom it has been closely

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This statement is, upon the face of it, unsatisfactory. It is too large for the number of Baptist churches, or organised religious societies, and too small for that of Baptist congregations or preaching stations. It likewise presents a large number (550) which it is impossible to assign to their respective sections of the Baptist body, while it gives of one portion of that body-the General Baptists a view totally erroneous. In examining this statement, the Committee confine their attention to thirty-nine English counties, the twelve counties of Wales and the English county of Monmouth being omitted. Of these thirty-nine counties, the Census reports as follows:

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The list made out from the returns does not exactly justify this total, but differs from it in a twofold manner. In nine counties the list exceeds the numbers given in the census, in the whole to the amount of twenty places; while in twenty-five counties it comes short of the Census, in the whole by seventy-seven places. Its total amount is 2,214. On proceeding to compare this list in detail with the Baptist Manual for 1851 (the year of the Census), it is found, of course, generally in excess, but in not a few instances defective, the Manual supplying no less than 174 additional places. The corrected total, therefore, is 2,388. The object is to throw these 2,388 Baptist places of worship into the recognised denominations to which they belong, which may be done as follows:

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It is highly probable, however, that some of these 861 places entered as preaching stations may be sites of Baptist churches. As to the preaching stations, the Baptist Manual for 1852 contains a return of their number in the evangelical portion of the body, although not of their names; and they are in this document reported at 1,164, showing an excess of 303, or more than one-third, over the Census return.

Assuming the correctness (which, of course, can only be approximate) of these statements, the Census returns of Baptist places of wor ship in the thirty-nine counties may be computed to come short of the fact by no less than 554 places, the true total being 2,768 instead of 2,271. At the same rate of deficiency for the other thirteen counties, the gross deficiency would be 739, and the gross total 3,528, in place of 2,789. Now the average number of sittings in Baptist places of worship is 270, and the average attendance is 42 per cent.; so that 739 places of worship may be taken to represent 219,530 sittings, and 87,990 attendants. The difference produced by the addition of these numbers to the totals given in the Census appears below:

Chapels. Sittings. Attendants. Census Totals.. 2,789 752,342 .. 315,960 Amended Totals 3,528 .. 961,872.. 403,950 Among the many interesting and valuable matters comprised in this Annual, is the Introductory Address delivered by the Hon. and Rev. Baptist Noel, which is entitled to particular attention from the vein of piety, wisdom, and experience which pervades it. Many of his observations are entitled to serious consideration from Christian Ministers, and Christians generally; his thoughts on preachers, on political action, and on Believers' Baptism, are severally deserving of special notice. His views on prayer and spiritual converse amongst the officers of the churches, and his remarks on Open-air Preaching are all valuable-every way such as was to be expected from the admirable man whose name they bear.

OLD METHODISM.

We have it from the lips of Him who spake as never man spake, that "the kingdom of God cometh not with observation." There is, nevertheless, a sense in which it is visible, and as such can be dealt with statistically. For this we have New Testament authority: again and again in the Scriptures we are told of the numbers that, on given occasions, attend ed the Saviour's ministry, that were baptized, that were converted, that were added to the church, and so forth. To Christian men the sub

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