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the city, as well as of those connected with literature and science. The Norfolk and Norwich Literary Institution and the Museum, (now one of our best country collections) owe their origin very much to his exertions and his influence; both were established under his roof, and were located there for several years.

While resident in Norwich, he undertook his well-known edition of the Life, Works, and Correspondence of Sir Thomas Browne. The completion of this work occupied all the time he could spare from more urgent business, for several years; and it is remarkable for the careful research and elaborate elucidation which form the essential characteristics of a good editor. Southey paid a very gratifying compliment to his labours by pronouncing the book "the best re-print in the English language.”

In the year 1832, he lost his valued friend and pastor Mr. Kinghorn, whose death overwhelmed the Church with grief, and was severely felt by his numerous friends of every denomination-for Mr. Wilkin it created a blank never to be filled up.

It being thought advisable to add to the number of deacons in the Church he was almost immediately elected to fill that office, which he did with his usual activity and carnestness, carrying on the correspondence of the Church, and opening his house to receive the ministers and others, who came to render service to the cause.

In 1837, he removed to London, and some years later fixed his residence at Hampstead, where he continued during the remainder of his life.

In the Metropolis he associated principally with those, who, like himself, believed in the necessity of baptism on a profession of faith as a pre-requisite to communion and Church-fellowship, and also took a lively interest in Missionary operations. He assisted in the formation of the Baptist Tract and Strict Baptist Societies, and laboured to promote their prosperity.

In 1843, he first made the acquaintance of the modern German reformer, pastor Oncken, of Hamburg, with whose religious sentiments he discovered a most entire agreement, and in whose apostolic labours he at once took the deepest interest. In 1847, Mr. Wilkin visited Hamburg to attend the opening of the chapel which the generosity of British Christians had enabled the Church there to purchase, and which an increase of religious liberty had made it safe for them to occupy. While there he visited many spots of interest connected with the progress of religion and of religious liberty in that city; the prison where Mr.

Oncken was confined, the spot where the first seven were baptized, and the warehouse which they had hired for worship during the times of persecution, and to which access could only be obtained through a passage extending under the adjoining houses.

He also made the personal acquaintance of many devoted men, who had both laboured and suffered for the name of the Lord Jesus, amongst them the first Swedish Baptist, F. O. Nilsson, who travelled to Hamburg for the express purpose of being baptized. We will give the recollections of this event in Mr. Wilkin's own words:

"While I and my family were inmates with brother Oncken, it was no unusual occurrence for him to present to us at dinner some far traveller who had been passing part of the morning in his study, a colporteur, perhaps, or travelling brother returned from a missionary tour, or sometimes a total stranger-a native of some distant land, come to enquire after the truth. On the 27th of July, 1847, we were thus introduced to Frederik O. Nilsson, a Swedish seafaring man. His long habits of commercial intercourse with the United States had rendered him fully conversant with English, and therefore we had long and highly interesting conversations with him, nor shall I soon forget the expression of his earnest, weather-beaten countenance, full of emotion, as he related to us the rough passages of his life, and described the strong and deep exercises through which he was led, when the arrow of conviction had pearced through his conscience. On the following Lord'sday, August 1st, his case was brought before us at the Church meeting. I was appointed with one of the deacons, brother Lange, who spoke English, to confer with the Swede, and to report to the brethren. Lange stated to the next Church meeting, our full satisfaction, and I heartily gave my confirmation. Nilsson was then called in, and after a few questions put to him by brother Oncken in English, and translated with bis answers to the Church, he was accepted unanimously and joyfully. This was at noon; after dinner we went in a boat across the Elbe, and there he was immersed into the death of the Lord Jesus, in that majestic river by brother Oncken. In the evening, our Swedish brother was presented with several others at the Lord's Table, received the right hand of fellowship, and united with the Church in commemorating the Saviour's dying love. He sat dissolved in tears of grateful joy, that he had been received with so much cordi

ality and love by the brethren, and had now obtained a name and a place among them." This visit increased Mr. Wilkin's interest in the labours of the devoted band of missionaries on the continent; he was ever after the principal receiver of contributions in their behalf. Their leaders have always found a cordial welcome under his roof, and Mr. Oncken, especially, has in all his visits to this country repaired thither as to his English home.

In 1850, Mr. Wilkin, was called to pass through a long and severe illness, which shut him out from the engagements of life, and brought him apparently very near to the borders of the grave; during all this illness those around him had full proof of the power of true religion, in the firm hope which supported him, in his lively sense of God's goodness, even in so severe a dispensation; as well as in the constant cheerfulness of spirit which he manifested.

In 1851, his health being considerably restored, he passed several weeks in Scotland, where he had the pleasure of becoming acquainted with a large circle of Christian friends, especially the late Dr Innes, and Messrs. Arthur and Dickie, of Edinburgh, all of whom are now like himself gone to their reward.

When a few years later, the well-known suit in Chancery was instituted for the purpose of preserving to the use of the Strict Baptists, the chapel at St. Mary's, Norwich, which in 1811 he had largely contributed to erect, he at once saw it to be his duty to join in the prayer of that suit, and though his age and want of health made it impossible for him to take any very active part in its prosecution, he cheerfully took upon himself his share of the heavy risk involved, though the kindness of Providence, and the exertions of friends prevented that risk being realized. The pamphlets he had previously printed on the subject show his strong feeling of the merits of the case, and his earnest desire that the ancient usage of the Church should not be altered. When strong language was used denouncing as unchristian any application to civil authorities in the matter, he said that it was then too late to consider that question. When he accepted the office of trustee he placed himself under the authority of the Court of Chancery in the matter, and whenever called upon by those for whose benefit the trust was instituted, to maintain their rights, no power but the same Court could possibly release him.

The remaining years of his life were spent in comparative retirement, and in the

greater leisure which he thus enjoyed his love of entomology again came into play. In his frequent visits to the country and seaside he took pleasure in his old pursuit, which having been his study in youth, became his amusement in his later years. The great urbanity of his manners, his unvarying cheerfulness and constant flow of lively and intelligent conversation, always made him a delightful companion, while the depth of his Christian character and the genial warmth of his disposition, endeared him to all who knew him, and though as age increased, strength lessened and infirmities became apparent, yet the power of the Divine light within him became brighter and brighter as unto the perfect day.

He died at his residence at Hampstead, July 28th, 1862, the day after the completion of his 72nd year, and was buried at his native village of Cossey.

MR. JOSEPH HOWSE ALLEN.

The lamented subject of this brief memoir was born at Norwich, February 12th., 1801. His parents, who occupied a highly respectable position in that city were members of the Church of England, and of course educated their son in the principles and practices of that communion. In comparatively early life, however, doubts respecting the scripturalness of infant baptism were awakened in his mind by witnessing the administration of that rite in the Established Church, and further examination having converted those doubts into convictions, he avowed himself a Nonconformist, and cast in his lot with that denomination with which he remained identified until his death. The conscientiousness with which this change of opinion and position was made, was attested by the sacrifice of feeling it cost him at the time, and by the firmness with which he held his principles as a Dissenter and a Baptist for the space of forty-five years.

Mr. Allen united himself with the church under the care of the late Rev. Joseph Kinghorn, and soon after the succession of Mr. Brock to the pastorate, was chosen a deacon of the church. After rendering most valuable service in that capacity for a few years, he retired from business, and left Norwich to reside in the neighbourhood of London; identifying himself with the church at Camberwell. Dr. Steane bears testimony to the worth of his character and the efficiency of his services. "His experience," writes the Doctor, "devoutness, practical good sense, and

spiritual endowments, soon commended him to the judgment of the church as eminently fitted for the office to which they shortly after called him. My entire intercourse with him, both as a personal friend and a deacon, was uninterruptedly happy, and led me to form a high estimate of his moral worth. I feel that by his removal I am bereft of a valued friend. The abstraction from the church of Christ, too, of so many Christian virtues as were combined in his character, and adorned his example, makes that removal a public loss."

The church at Brixton Hill being in a depressed state, and Mr. Allen having gone to reside in that neighbourhood, he yielded to a request that he would remove from the Society at Camberwell and join that at Brixton; in the belief that, while the stronger church could spare him, his influence and effort might be useful to the weaker. The last seven years of his life were passed in the retired village of Aston Clinton, Bucks. He laboured with characteristic energy in support of the little cause there, twice assisting in the enlargement of the chapel, and, during the four-years' vacancy of the pulpit, bearing much of the responsibility, without the name, of a pas

tor.

He frequently occupied the pulpit, while the general management of the affairs of the church devolved almost entirely upon him. His native love of order, especially in connection with the worship of God, shewed itself in minute personal attention to every detail of arrangement, while his influence was constantly exerted, and by God's blessing successfully, to preserve the peace, and promote the life of the Church. His removal is a bereavement to that village cause, which to human apprehension, appears utterly irreparable.

The work of village preaching, it should be said in passing, was one in which Mr. Allen had taken much interest from the period of his connection with the church at Norwich. He not unfrequently, also, occu pied the pulpit with acceptance, while residing in London.

Our friend's well known integrity, zeal, and capacity for business, marked him out as a man specially qualified for posts of trust and influence in connection with our denominational societies. Accordingly, almost immediately on his settling near London, he was appointed one of the first treasurers of the Bible Translation Society, and elected a member of the Baptist Missionary Committee, which latter position he retained until his decease. How constant and valuable his services in this capacity were, they know best who are most inti

mately acquainted with the working of the Society, many of the most essential of those services being such as never come before the public eye. The estimation in which he was held by his brethren of the Committee is shewn by the fact that he was called to fill the chair more frequently than any other member, up to the time of his removal into the country; and also that, during the absence of Dr. Angus on deputation to Jamaica in 1846, Mr. Allen was requested to undertake some of the most responsible of the duties of the secretariat. When he quitted London his name was placed on the list of honorary members of the Committee. He always leaned to the side of sobriety and prudence in deliberation and action, though without narrowness of view, or any lack of faith in the principles and work of the Society. He remained to the close of life, a warm, steady, and active friend of the Mission. It will be long before the frequenters of Moorgate Street will grow accustomed to the vacancy which his absence will occasion in the meetings there.

Mr. Allen succeeded the late Mr. Gurney as one of the treasurers of the Baptist Fund, and was also one of the managers of the Widows' Fund. On the death of Mr. Fletcher, he was appointed treasurer of the Baptist Building Fund, an office which he held for eleven years, resigning it, on account of failing health, within a month of his decease. The duties of this office in connection with the Building Fund are more onerous and irksome than those of the treasurers of ordinary societies, involving the task of obtaining the regular repayment of the instalments falling due to the Fund. This difficult and often delicate task our friend fulfilled, not only with unfailing punctuality, but, according to the testimony of the esteemed secretary of the Fund, "without in any case creating unkindly feelings."

While manifesting a thoroughly catholic spirit in his intercourse with Christians of all denominations, Mr. Allen held it his duty to reserve his chief sympathy and effort for the religious body to which he was earnestly and conscientiously attached. He was not one of those who confound denominationalism with sectarianism, or mistake indifference to distinctive principles for Christian love. "I dwell among mine own people," was a motto frequently on his lip, and consistently exemplified in his life. As a believer he belonged to what is often called, with a shallow affectation of contempt, "the old school." The great doctrines of grace were to him no

dead articles of an obsolete, worn-out creed; but living, and glorious truths, his strength amidst the activities and trials of life, his support and comfort in the hour of death. He loved to hear them clearly articulated and strongly enforced from the pulpit, and to see their influence manifested in the life of these who "profess and call themselves Christians."

Integrity, promptitude, and decision were among the most obvious features of Mr. Allen's character. These were patent to the observation even of those whose acquaintance with him was but general, and commanded, irresistibly, respect and confidence. But it needed the closer intimacy of friendship to reveal his gentler and more winning attributes. His precision might seem to persons of freer mode of thought and life to tend to punctiliousness, and his decision sometimes wore the air of sternness, and impatience with the slower and more hesitating movements of others. But all this, was only the result of his scrupulous desire to do whatever he held to be right, and it utterly belied him whenever it left an impression of any lack of real warmth and kindliness of heart. Few men were ever more tender in sympathy, more generous in spirit, more considerate in thought of others. It is much to say of any man, what could emphatically be said of him, that while all who knew him respected him, those who knew him best loved him most. He was, moreover, a man of fervent and habitual devotion. He "gave himself unto prayer;" and by that holy exercise kept ever clear and open the channels of communication between his soul and heaven. In his connection with the cause of Christ, he was an admirable representative of a class who constitute the very strength and sinew of the church-men of business, prompted by ardent love to Christ to devote all their energy and skill to the furtherance of his kingdom-men whose attachment to great principles and zeal for their promotion, may always, with the utmost confidence, be appealed to and trusted. It will be ill for Zion when the race of such men grows scanty within her walls.

Mr. Allen's health had been gradually failing for a considerable time before the last fatal access of disease. This occurred during a visit to some relatives at Kettering, paid partly for the settlement of some family affairs, and partly with a hope, though but a slender one, of recruiting his health. The writer met him for a few minutes on the evening of his arrival in the town, and left him with the almost certain

conviction that he was stricken already by death. And so it proved. In a day or two he took to his bed, and after a month of most distressing weakness and pain, passed away on the 27th of February, having just completed his sixty-third year. His deathbed was a scene of calm and holy triumph, a most impressive evidence of the truth and power of the Gospel. It was, as the writer most unfeignedly felt, a privilege to stand by, and see the spirit amidst the failure of heart and flesh, resting, as upon a rock, on the finished work of Christ, to receive the witness of the dying saint that the great truths he had believed while living, sufficed for support and comfort in that last dread extremity. With characteristic clearness and decision he spoke of his hopes, and the foundation on which they rested. While thankful that he had been able to render any service to the cause of Christ, he solemnly and emphatically renounced all his own works as the ground of his acceptance before God, declaring that he trusted as a helpless sinner in the great atonement of the Lamb. He had striven after sanctification, he said, in dependence on the Holy Spirit, and hoped soon to realise the completion of that work in Heaven. He seemed anxious to leave none of the grand truths of the Gospel out from this his last testimony, and, as though determined to make that testimony as complete as possible, suffered none, not even his professional attendants, to leave him without the simple and earnest assurance that his hope and peace were found in Jesus only. I have no rapture," he declared, "but I have a solid peace that I would not resign for ten thousand worlds, and a hope which is an anchor to my soul." Surely it is in scenes like these, that faith finds her sufficing warrant, her triumphant justification. Tried by whatever test, summoned by whatever emergency, the Gospel approves itself the very power of God." Infidelity may point its shrivelled finger, and curl its bloodless lip, at the "truth as it is in Jesus;" but, while Christians live and die like this,

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"Should all the forms that men devise
Assault my faith with treacherous art,
I'd call them vanity and lies,

And bind the Gospel to my heart."

At Mr. Allen's own request, the Rev. Thomas Toller joined the writer in the conduct of the funeral service, which took place on Saturday, March 5th, at the Kettering cemetery. A funeral sermon was preached the following morning at Fuller Chapel, from Acts xiii., 36-37.

JAMES MURSELL. Kettering, 15 April, 1864.

Correspondence.

To the Editor of the BAPTIST MAGA

ZINE.

Sir,-Having seen in the Magazine for this month an article on the increase of Popery, I would ask can nothing be done to arrest its progress? We believe that nothing takes place without the knowledge and permission of our God; and we are sure He can overthrow this monstrous system of iniquity whenever He pleases; but if we wish Him to do so, we must humbly ask Him. Let me appeal through your pages to the Baptist Churches to set apart a day, or an evening, for the purpose of prayer. Surely we have many amongst us who are mighty in prayer: many, who, like Jacob, could wrestle and prevail. I feel assured that we have; and although it is the duty of all God's children to

to Him to arrest this stride of pray Satan, yet the assembling of the saints together for particular prayer is in God's book most strictly enjoined; and where two or three meet together in His name there is He, and may we not therefore expect that the Master will be in the midst of His people, to hear their petitions and to fulfil His promise? For myself, I do not doubt it; and if we have faith to believe that He is able to stop the spread of an accursed system, let us believe also that He is willing. Yours &c.,

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themselves when they refuse to be bound by the laws of language, and so he seized upon one of the latest theories which have found backers amongst our Pædobaptist brethren, in America and England, and I think he is successful.

I wish he had told your readers that his paper was merely intended to expose an inaccurate and unphilosophical translation of a word, because his mock gravity in the discussion would have been instantly appreciated. I am afraid that owing to this omission some people have thought the writer to be in earnest.

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All Baptists adopt the meaning assigned by the best lexicographers to baptizo," and say it is "immersion." Our good friend Dr. Halley, taught his brethren, several years ago, that "to baptize" meant "to make one thing be in another;" but upon the authority of lexicons, we may say it means "to immerse." The passive voice would accordingly mean to be immersed," and the middle voice "to immerse one'sself." The verb has nothing to do with the material in which the immersion takes place, but it keeps its meaning whether it be in water, or in wine, or in blood, or in ink, or even in a cess-pool. And that it happens to be used when the result of the immersion is 66 ceremonial purification," no more proves it to mean "to purify," than the result of the immersion of a bar of red-hot iron fresh from the forge into the blacksmith's tank of water proves it to mean "to cool."

Of course, Mr. Thomas knew all this as well as yourself, but

"Like a frolic calf he would

His clumsy gambols play!" No doubt he has laughed heartily over his (pretended) mystification of a simple subject. I suppose other people by this time are laughing too with Yours &c.,

AN OLD-FASHIONED BAPTIST.
April 7, 1864.

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