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moting the best interests of mankind. Sunday Schools, the Religious Tract Society, Missionary Institutions, all found in Mr. Tayler a friend who knew not what it was to be weary in well-doing. To the British and Foreign Bible Society he was most warmly attached: and amidst the inroads of great bodily feebleness and infirmity, he has pleaded its cause at public meetings, while his name appears amongst its most liberal friends and supporters.

But from this rapid sketch, I must turn to topics more immediately interesting to ourselves. Of the CHRISTIAN CHARACTER of our departed friend I think myself qualified to speak with certain knowledge. He was an eminently devout and holy man; and exhibited, in every part of his character and conduct, much of the mind of Christ. It was my honour and privilege to be admitted to his acquaintance about fifty years ago, while I was a student at Homerton. The spiritual and heavenly turn of his conversation, and of the advice with which he favoured me, when I visited him in the venerable mansion at Newington, were such, I then thought, and still think, as might have proceeded, some years before, on the same spot, from the amiable and pious Dr. Watts. I remember, particularly, the earnest ness with which he recommended to me the works of some of the old Nonconformists, particularly the practical writings of Howe and Baxter. His sermons, which I occasionally heard at the Salters' Hall lecture, and sometimes, after I entered the ministry, in my own pulpit at Hammersmith, were serious and spiritual. But his prayers, both in public and in the family, were almost pre-eminently excellent. I do not remember to have ever joined in devotional exercises with any individual who

exceeded him in the scriptural accuracy, the edifying copiousness, or the evangelical savour of his prayers.

His religious sentiments, ever since I have had the privilege of his acquaintance, were on all leading points, decidedly evangelical. On most topics his views were similar to those of Baxter, Watts, and more especially Doddridge. It had been his labour and his prayer, that the sentiments and the spirit of these excellent men might be copiously diffused; and the labour and the prayer, blessed be God, were not wholly in vain.

From my entrance on my connexion with this church and congregation in the year 1806, he has been accustomed occasionally in the afternoon to mingle in our worship. And he has very often expressed to me in terms, which it would not become me to repeat, his growing satisfaction. I have been favoured with many opportunities of intimate converse with him on religious topics. And although it would not, I think, be correct to say, that his opinions had undergone any considerable change, yet I am firmly convinced, that, for several years past, he both felt and expressed far more of "the savour of the knowledge of Christ," of the enlightening and invigorating influence of the Gospel, than had been formerly exhibited. He "grew in grace, and in the knowledge of our Lord and Saviour Jesus Christ." You will be gratified with my selection of two or three particulars. About two years and a half ago, when I had mentioned to him the tranquil hopes of a Christian friend whom he well knew, and who was then supposed to be near the end of his journey, though in mercy to many he still survives,

he said, "I have outlived most of my old friends; yet there is much to recollect with gratitude, and much to look forward to with hope." I took up the last sentiment, and said, " In your circumstances, how great a blessing is the hope of the Gospel!" "Yes," he replied, " and I can truly say I rejoice in hope." After a pause, he added, "But it is a humble hope, I have no dependence on myself. It would be a poor hope indeed, if it were to rest on any thing which I have done in the way of merit. No: all my hope rests on the mediation and sacrifice of my Divine Redeemer-his atoning sacrifice. Some people profess to believe in the atonement, but they make no use of it. Now, I look on the priesthood and sacrifice of the Son of God as the only ground to support those expectations which a covenant God has called forth in my heart." He likewise said, "Whoever is right, I am sure if the Gospel be true, the Socinians are altogether wrong. And I see no material difference between them and the Arians: for, without entering into minutiæ which we cannot understand, Christ and the Father are one; and the Saviour's participation of the Divine Nature is that which gives efficacy to his sacrifice." He then exclaimed, with great feeling, Grace, grace! This is the sum, and substance, and centre, and source of salvation."

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On another occasion, when a brother minister, whom I met at his house, reminded him of that precious promise on which he had lived much more than fourscore years, "I will never leave thee nor forsake thee," he replied with an energy peculiar to himself, "O! that promise applied to the heart is worth ten thousand worlds."

The only additional circumstance to which I shall refer, is his proposal to unite in occasional communion with us in this place. It was in November 1830 that he first mentioned his desire. It had never been mentioned to him by myself, or by any of his own family, or by any other individual. It arose spontaneously in his own mind, after very deep, and serious, and painful consideration. When he first spoke of it to me, he had not previously intimated it to any one. On that occasion, he repeated many of the things already mentioned, as to his views and dependencies, and added, with many tears, "It is with me a matter of conscience." We had the solemn pleasure of witnessing his union with us at the Lord's table every month, from December, 1830, to July, 1831.

With what deep and devout feelings, too much for his enfeebled frame, he joined in the service, we have witnessed with sympathy and delight. I can never lose the impression produced on my mind, on hearing him as he sat by my side, with feeble lips and a faltering voice, but with peculiar energy of devotion, the tears trickling down his cheeks, join in singing, at the commemorative table, that expressive stanza,—

"We see the blood of Jesus shed
Whence all our hopes arise;
The sinner views th' atonement made,
And loves the sacrifice."

In the month of July, with the hope of some little benefit from change of air, he removed to a temporary abode at Peckham; and, on the first Lord's Day in August, he partook of the Lord's Supper with Dr. Collyer and his church. That was his last attendance on public ordinances. He had anticipated meeting us on the same occasion on the first Sbabath in September, before which time

he had returned to London. But servations, or the testimony of his although the spirit was willing, personal friends. the flesh was weak. It was impractible.

The great and extreme feebleness to which he was now reduced, and his total inability to converse, rendered it unsuitable for me to see him, excepting on two occasions, when the whole time of the interview, not exceeding five minutes, were occupied in prayer; in which it was manifest, from the expression of his countenance, and the lifting up of his hands, that he devoutly and cordially joined. It is delightful to meet, and consoling to part with a Christian friend, at the throne of grace, while we look forward to a happier interview above, and think of "Christ in us the hope of glory."

How applicable to the state of mind as well as body, of our dear and venerated friend, are the beautiful lines, which the Rev. Charles Wesley dictated a few days before his death:

"In age and feebleness extreme,

Who shall a sinful worm redeem?
Jesus, my only hope thou art,
Strength of my failing flesh and heart,
O could I catch a smile from thee,
And drop into eternity!"

And such was his tranquil dismission. Gently and insensibly he became weaker and weaker, until Lord's Day the 23d of October, when about five in the afternoon he ceased to breathe. The Lord Jesus had received his spirit. He had entered his ninety-seventh year on the 16th of September. Then was the ancient promise fulfilled, "With long life will I satisfy him, and show him my salvation."

It is with peculiar satisfaction that we add a few particulars to the preceding account of Mr. Tayler, derived from our own ob

We regarded it to be a privilege of no ordinary kind to converse with this venerated man, who, though deprived in his latter years of the light of day, manifested all that calm resignation to the will of Providence, and those holy aspirations after "celestial light," which Milton has so felicitously expressed in some of his touching poems.*

On one occasion, speaking of the doctrine of the Atonement, he exclaimed, "The Atonement! Why, it is the foundation of the Gospel-the key-stone of the arch the only consolation of a poor sinner. O! what should I do, if there were no atonement?"

He delighted to encourage his younger brethren to preach in a lively, evangelical, practical strain; and was cheered by any intelligence of their ministerial success. Having remarked to one, "Ah! you are a working, but I am only a waiting servant," he was reminded of Milton's words, "Thousands at his bidding speed, And pass o'er land and ocean without rest;

They also serve who only stand and wait."

To which he replied, "Well, I am thankful for that I would wait his blessed will." With how much fervency he maintained his devotional habits and long communings with God in prayer, the members of his household can readily declare; nor did he omit the most solemn observance of certain anniversary days of extraor

*We scarcely need refer our readers to Milton's 19th and 22d sonnet, or to his most beautiful and touching address to light in the opening of the third book of Paradise Lost, which, however opposed to the strict laws of epic poetry, is so felicitious and tender, that no man of

taste, feeling, or piety should be ignorant of it.

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Esq. who had been, through a long series of years, associated with him in Mr. Coward's Trusts, and two or three other single sermons on public occasions.

Mr. Tayler having enjoyed the almost paternal regard of the Rev. B. Fawcett, of Kidderminster, was requested, by the church and congregation there, to preach the funeral sermon of his venerated friend and pastor, which duty he performed greatly to the satisfaction of the people, who, without effect, requested him to publish it. Mr. Job Orton says, "It was an excellent sermon; in which he gave him a just and honourable character.' Mr. Tayler was, however, at a subsequent period, prevailed upon to give a copy of the sermon to be annexed to Mr. Fawcett's "Grand Inquiry."*

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We are not aware that he was the author of any other publications.

* Orton's Letters, vol. ii. page 104.

COMMUNION OF CHURCHES.

We are happy to invite the attention of our readers to the following article, which we transcribe from a respectable American journal, published at Boston, entitled, "The Spirit of the Pilgrims,” as it contains many historical facts worthy of their notice in connection with the proposed formation of a Congregational Union. Editors.

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the individual churches in one great, universal or national church. The most eminent example of this is the church of Rome. Between these extremes, there is a scriptural medium, which it will be my object, in this paper, to point out.

That the scriptures authorise the existence of individual or congregational churches, I have no doubt. Nothing is plainer than that such churches are frequently spoken of in the New 'l'estament. We read of" the church at Jerusalem," "" the church at Antioch," " the church at

Babylon," and "the church of God, which is at Corinth." We read also of "the churches of Judea," the churches of Galatia," "the churches of the Gentiles," and the seven churches which are in Asia." These churches are spoken of, not as one body, but as several religious bodies, in some degree separate and distinct one from another.

The members of these churches were accustomed to assemble in one place for religious worship. On the day of Pentecost, the church at Jerusalem were assembled "with one accord, in one place." The church at Antioch were 66 gathered together," in one assembly, when Paul and Barnabas "rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles." Acts xiv. 27. The apostle addresses the church at Corinth, as being accustomed to "come together in one place." 1 Cor. xiv. 23. Upon the first day of the week," the church at Troas, "came together for to break bread." Acts xx. 7.

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These churches are spoken of in the New Testament, not only as distinct bodies, but as exercising separate and independent powers. The church at Jerusalem appointed one to the Apostleship in place of Judas. This church, also, in the presence, and at the instance of the Apostles, chose its own deacons. Acts i. 23; vi. 5. The church at Antioch ordained Paul and Barnabas, and sent them forth unto the heathen. Acts xiii. 3. The church at Corinth laboured with, reclaimed and restored the incestuous brother. 1 Cor. v. 5; 2 Cor. ii. 7. The churches of Macedonia chose delegates to travel with Paul and others, and carry their contributions to the poor. 2 Cor. viii. 19. The seven churches in Asia were reproved and censured for existing errors N. S, No. 85.

and irregularities,-implying that they had the power, and that it was their duty, to remove them. Indeed, the existence of individual, congregational churches is so plainly attested in the New Testament, that I wonder it should ever have been disputed.

I proceed to show, that between these churches there exist important connexions, and that a degree of communion should be maintained.

This will be evident from the character of those who, according to the Gospel, are to compose these churches. All the members of a church are required to be regenerated persons, real Christians, true members of Christ's invisible kingdom. It cannot be doubted that persons of this character are bound together by many ties, and that, in the primitive age especially, their union was marked and manifest. They were brethren and sisters of the same holy family, united in a common cause, and exposed to common dangers and enemies; and though they resided in different places, and belonged to different particular churches or congregations, still the bonds of their affection were not broken or impaired. Now it is not possible to conceive that churches, religious communities, composed of persons such as these, should not have been in many ways united. True, these communities had each its particular organization, and no one of them had any authority over another; but being composed of persons SO closely drawn together in affection and interest, a degree of union between them would be natural and inevitable. Accordingly, we learn from the manner in which the primitive churches are spoken of, and from a variety of circumstances recorded respecting them, that such union and communion did actually exist.

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