to delay the time of smoking; moreover it drags and binds him till death. It is an extravagant waste of money; it throws out of employment; it is not a little injurious; therefore the already strict laws are more stringent still. If the magistrates discover the culprits, they will receive heavy punish. ments. O! how bitter it is to violate the laws, receive punishment, and be disgraced. But if the opium dues are not immediately and thoroughly scrutinized, the smoker is only as if escaped out of a broken net. Check yourself and personally enquire, are you not one of those who have broken the laws, and in your heart cannot but be ashamed? Further, it is impossible for the smoker to assure himself of protection from punishment, as long as he lives. This body of mine is the remnant of my parents, therefore I should consider it very precious. The animal spirits of opium smokers will be decayed, their person and appearance will become more and more emaciated, and gradually arrive at extreme lassitude. Alas! alas! the injury is very great. Parents in nourishing their children's bodies expend much of their heart's blood or anxiety, and are in constant fear that their children's bodies may become diseased, therefore they bear much inquietude. How is it, on the contrary that mankind hate their own bodies and themselves impair them. All men have hearts, and if they will but think of their parent's kindness, they will not suffer opium to be chewed by their mouths. I have like. wise heard that those who eat raw opium, in a moment loose their lives. Its nature is extremely poisonous. The natural evidence is easily understood; in smoking the dressed opium, although the poison is less, still the breath is daily exhausted. If the breath is unable to produce blood, then the breath is dispersed and the blood stagnated. This is the reason why such persons are physically degenerated. Every thing is injured; they are so innumerable that we cannot introduce all to your notice. The subjects which have been pointed out are enough for sight, bit. ter indignation and tears; ponder over the daily evils of this vicious custom. Where is the limit to its misery? I presumed to lay before you this sheet of writing to call you back from the deceptive path. To those who have never smoked it should oppose the least morsel, and thus hinder its gradual advances. Be careful not to sink into this noxious stream. Those who already smoke it, should arouse their minds and turn their heads. Do not deceive yourselves by pursuing the usual circle of uncertain enjoyment. If all men would but observe these inhibtions, the world will be very fortunate! very fortunate! this a special extensive announcement. Those who examine it should ruminate upon it, and not contravene it.

It is absolutely necessary to paste this against the wall, that all may see. Respectfully cut. Regard with care characters and paper.'

The Rev. J. C. Shuck, American missionary in Shanghae, writes in June, 1848'The opium trade is truly an "abomination that maketh desolate," and the trade was never in a more flourishing position than at present. It is fast ruining the country, and withering the souls, bodies, and estates of the people. I regard opium as a greater obstacle to the introduction of the gospel into China, than the three false religions of China, Confucianism, Taouism, and Budhism combined.' When will Britain awake to her duty in reference to this evil?'

Burton upon Trent, December 9th, 1848.

monster

J. PEGGS.

CHURCH MISSION JUBILEE.-The collections towards the jubilee fund already amount to near £30,000.

Α

UPWARDS OF SEVENTY INSTANCES OF CONVERSION FROM RELIGIOUS TRACTS.-The accounts of the effects of tract distribution during the year are very gratifying. We have received above twenty letters from missionaries, and other Christian friends, in various parts of South India, since the close of the year. On carefully analyzing them, we find reported, among other things, upwards of seventy cases of conversion, effected by the Divine blessing on tract distribution as the chief means employed. We ought to state, however, that in one instance, in which thirty conversions are noticed, as occurring in a district in Tinevelly, the report was for the last two years, during which time readers had been engaged in reading the tracts to the different families in the district. Some of the accounts are very interesting. Brahmin and his family were converted, and led openly to profess the Christian faith by the Brahmin's reading our tract, 'The Blind Way. In another case, a very aged heathen priest, who had long hardened his heart, is mentioned as attending in the chapel on the sabbath; and his idol temple, in which he formerly sacrificed, is now without poojah, (prayer.) At Eluven, four heathen families were led to embrace Christianity by means of the tracts read to them. At Calladay, where about five hundred persons usually assembled in a temple to worship the god Narayana, five of them have embraced the gospel. There are a number of similar cases; and they are certainly very cheering to every Christian mind, as well as to us and the kindred societies, through whose instrumentality the blessed Saviour has thus been manifesting his mercy. From the Madras Report.'

THE past year formed an interesting era in the history of the church at Hugglescote. It was to them the year of jubilee, and many of their brethren in Christ rejoiced with them. A report of the principal events in the history of that church during the last fifty years, was heard with deep interest by those who on the 18th of September attended its jubilee services, a brief abstract of which may not be uninteresting to the readers of the Repository.

It is now difficult to ascertain when and by whom, amongst the worthy founders of the New Connexion, the gospel was first preached in the village of Hugglescote.. The probability is that David Taylor and his devoted associates preached here about the time they visited Ratby, Markfield, Stanton, and other adjacent villages. This appears the more probable from the fact that John Grimley, afterwards so deservedly esteemed as a minister of Christ, was a native of Doningtonon-the-Heath. He had frequently

heard them preach, and with Taylor especially became intimately acquainted. This acquaintance was formed soon after Mr. Grimley's marriage, which must have taken place previous to the year 1746, as in that or the following year he began to preach, and in conjunction with Mr. Francis Smith; and the Barton preachers, as they were originally termed, laboured frequently at Hugglescote and the adjacent villages. In the year 1749 Mr. John Aldridge of Barton, (a respectable farmer, and one of the seven individuals who were first formed into a church in that village) removed to Hugglescote. Soon after his removal he became the subject of a most disgraceful persecution, having been indicted in the spiritual court for living in adultery with a Miss Cooper-to whom he had been lawfully married, according to the rites and ceremonies of dissenters, who then enjoyed the privilege they too much slight in the present day. After a full investigation, the court declared the marriage

legal, and the prosecutor made satisfaction to the injured persons. The principal instigator of the prosecution, greatly mortified at his defeat, insulted Mr A. and incited others to abuse him. He in his turn was compelled to commence an action against his malicious opponent. The trial came on at Leicester assizes, August, 1751, when the judge advised the offender to come to terms of accommodation with Mr. A. His advice was accepted, and thus this unhappy affair terminated, This victory over persecution was annually commemorated by the church as long as it continued one body. In the same year Messrs. Aldridge, Donisthorpe, Whyatt, Deacon, Smith, and Grimley availed themselves of the Toleration Act, and were legally registered as dissenting ministers. Thus two of the early ministers, Aldridge and Grimley, residing in the parish of Hugglescote, the infant cause was materially strengthened, and preaching was continned there until 1760. It is probable that it was carried on in the house of Mr. Cooper, afterwards occupied by Mr. Aldridge. In the year 1755 the friends at Barton became practical baptists, and Mr. Donisthorpe and Mr. Kendrick, alternately baptizing each other, proceeded to immerse upwards of sixty of their brethren. This ordinance was administered at Barton. In the years 1759 -60 the body was divided into five separate churches, one of which included Barton and Hugglescote, &c. In these places the Lord's-supper was administered alternately, by J. Why att, S. Deacon, and J. Aldridge, at that time pastors of the Barton church.

The first chapel at Hugglescote was erected in 1760, the expense of which erection was generously defrayed by the liberal efforts of six individuals. Mr. Passand, though not a member, gave the land; J. Aldridge, Robt. Hall, J. Dean, J. Weston, and Mr. Dodge, gave £10 each. About this time, J. Aldridge declining the ministry, and J. Whyatt also ceasing to

He

perform the duties of that office, nearly all the labour fell upon Mr. Deacon, senr., until Mr. J. Yates of Hugglescote was called to minister there. He was ordained as co-pastor with Mr. D., but in less than a year he finished his course with joy. died, much regretted, Dec. 10, 1773. He, with Mr. F. Smith, J. Perkins, S. Deacon, J. Grimley, and D. Taylor, were the only ministers present at the conference held at Hugglescote, July 10, 1773, when the rules for conducting our Associations were discussed, which were presented to the next Association, held at Wadsworth, in 1774. (See Wood's History, p.179.) In 1777 the church called Mr. S. Deacon, junr., to assist in the ministry, who was ordained co-pastor with his devoted father, 1779. The ordination services were held at Hugglescote, and the late venerated D. Taylor delivered the charge. Mr. Deacon entered upon his work with all the ardour of his soul, and pursued his onward course with untiring zeal and remarkable success. He must have been 'in labours more abundant,' when, with only the assistance of his venerable father, preaching was maintained at Barton, Hugglescote, Stanton, and several other villages. At length, as seals to his ministry, God raised up some who for many years were shining lights in our connexion. In 1788 Mr. Thos. Orton, the late revered pastor of this church, then an apprentice at Barton, was added to the church, and soon began to exercise the talents God had entrusted to him for the edification of his church and the conversion of sinners. His preaching was acceptable and useful. In the following year Mr. Jacob Brewin of Odstone was baptized, and soon afterwards began to preach. His labours were so acceptable that in 1797 he was chosen assistant minister to Mr. Deacon; and for many years resided at Barlestone, where he was rendered eminently useful. In 1793 Mr. Jos. Goadby of Bosworth, for many years

The

From the wide extent of the church and consequent difficulty of pastoral visitation, the propriety of a division of the church began to be seriously discussed, and it was at length agreed that Hugglescote and the adjacent villages should be formed into a distinct church, under the pastoral care of Mr. Orton. A notice of this separation appeared in the General Baptist Magazine Oct. 1798, and a more particular account we shall now transcribe from the Hugglescote church book, written by Mr. Orton. church at Hugglescote was formed Aug. 26th, 1798. The members composing it at its formation had been members of the church at Barton Fabis, then under the pastoral care of Mr. S. Deacon, jun. At its commencement it consisted of eightyfive members. There were three deacons, namely, Messrs J. Newberry of Whitwick, G. Dean of Battleflat, and Joseph Brooks of Doningtonon-the-Heath. At the time of their formation they called T. Orton to exercise the pastoral office among them, who was ordained May 15th, 1799. The boundaries of the church, as fixed by Mr. Deacon, were Ibstock, Heather, Coleorton Moor, Swanington, Thringstone, Whitwick, Markfield, and Stanton, besides Huggles

cote and Donington. There were members residing in each of these places, and preaching in most of them.' T. ORTON.'

It appears from this statement, that the number of members who at once separated from the church at Barton was eighty-five, but eleven others, at first undecided, having concluded to join them by the time their first church meeting was held, being added to the list, made the total number ninety-six, agreeing with the entry in the Barton church book. The General Baptist Magazine for 1799 contains an interesting account of Mr. Orton's ordination, which took place May 15th; from which it appears that the service was opened by reading the scriptures and prayer, this part of the services devolving on Mr. Whitaker of Melbourne; a suitable discourse was then delivered by Mr. R. Smith of Nottingham, on the nature of dissent, and the privilege of choosing our own ministers. The questions to the church were proposed by Mr. Tarrat of Kegworth, and answered by Mr. Newberry of Whitwick. Mr. Tarrat then interrogated Mr. Orton, who returned answers including his leading views of the doctrines of the gospel. The ordination prayer was also offered by Mr. Tarrat; and the charge to the minister, founded on 1 Tim. ii. 6, was delivered by Mr. Pollard of Loughborough, who concluded the morning service by prayer. In the afternoon, after an opening prayer by Mr. Whitaker, Mr. R. Smith addressed the church from Heb. xiii. 7, after which he concluded with prayer. From this period the cause continued steadily to advance. In 1800 the number of members reported to the Association at Spalding was 120. Mr. Orton soon finding himself unable to supply all the village stations, Mr. J. Newbold was in 1802 called to assist in this department. In 1803 brethren T. Saville and H. Heward were called to sustain the office of elders. In

1805 two brethren were called to the office of helps or assistant officers, and in 1806 nine others were added to the list. In 1807 T. Saville and W. Pollard are mentioned as assisting in supplying the village stations as preachers. The year 1809 was rendered interesting by the establishment of the first Sabbath-school in connection with this church, which was opened March 9th, at Hugglescote. This institution soon became a re

markably prosperous one, and in May 1809 it was found necessary to enlarge the vestry for its accommodation. The church, too, continued to increase, as is apparent from the number of its members reported to the Association held at Leicester in 1810 being 148. In the year 1813, it was found necessary to purchase more ground for the interment of the dead, which was done at a cost of £19 8s. 8d.

(To be concluded in our next.)

To be a christian is to follow Christ, to cherish his spirit and copy his life. 'If any man have not the spirit of Christ he is none of his.' 'Ye are my friends if ye do whatsoever I command you.' But is it not to be feared there are many who bear the name of Christ, and pass as christians among men, whom at the last he will disown. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.' This solemn truth should lead those of us who have named the name of Christ, frequently to examine ourselves whether we be in the faith,' -whether we have his mind. To guide such inquirers to a safe conclusion, it is important often to meditate upon the mind and character of our Great Examplar; for we are to let this mind be in us which was also in Christ Jesus.

He possessed a very spiritual mind. The character of the life is controled by that of the mind; outward actions are but the expression of inward principles; hence they afford the evidence by which we are to judge of real character. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. Wherefore by their fruits ye shall know them.' Now,

applying this rule of judgment to our blessed Lord, how spiritual must have been his mind, for how holy was his life. He could appeal to all his adversaries,― Which of you convinceth me of sin?' His most intimate companions, who were with him in private as well as public, testified,

He did no sin, neither was guile found in his mouth.' Judas, who betrayed him, confessed, 'I have sinned in that I have betrayed the innocent blood.' And Pilate, who condemned him, acknowledged, 'I find no fault in him.' If such was the purity of his life how holy must have been the mind of which this was the expression! The fulness of his mental devotion was the spring and source of our Lord's visible piety; in his heart reigned supreme love to God his father; his thoughts were habitually fixed upon spiritual things; the expressions of his ardent piety were seen in all the forms which could bespeak its earnestness; but the principle itself lay deep in his Divine soul. The prince of this world came, but found nothing in him. He was holy, harmless, undefiled, and separate from sinners.'

His was a submissive and patient mind. He came to do the will of his Father; and whatever the completion of that will required him to suffer he