and the possession of real religion, in that class of society to which he belonged. It presents to such as are in the same sphere the points of life which are attainable, and the features which give a real worth and dignity to cha

racter.

The memorial of Miss Raitt is a beautiful sketch of a lovely young Christian, who had moved in the polite circles of human life, had charmed those who knew her by the beauty of her person, the amiableness of her disposition, the grace of her accomplishments, and the piety of her heart. She was one of those lovely characters, which, by the fascination of natural attractions seem almost instinctively decked with "whatsoever is lovely." But, says her biographer, prior to her conversion, "lovely and loved as she was, in the estimation of her fellow-creatures, she was neverthe

less, in the sight of him who judgeth the heart, dead in trespasses and sins; and the unrevoked sentence rested upon her, that she was a child of wrath even as others."

The author takes occasion, from the beauty of this young person, and the amiable traits of natural character which attached to her, to make a fine touching apostrophe to this class of his readers. We would willingly

transcribe it, but our limits forbid.

It appears that Miss Raitt became a member of the Independent Church at Southampton. Her biographer was the instrument of conveying the light of truth to her mind, and afterward of receiving her to the Lord's table, as a member of the church of Christ. The detail of this circum

stance is by no means the least interesting part of the work. Mr. Adkins has stated with great lucidness, and defended, by scriptural argument, the mode of admission to communion adopted by Congregational churches. The case of Miss Raitt is one, among many others, which prove that the scriptural mode of admitting a member to the church is not necessarily a barrier to the delicacy of the female character, or the sensitiveness, connected with polished manners and accomplished society. This lovely young female soon after slept in Jesus, in the nineteenth year of her age; the worm was in the bud, and the flower which had so much beauty was cut down and withered.

"She sparkled, and exhaled, and went to heaven.'

We can most cheerfully give this fascinating little volume a cordial re

commendation. The author informs us in his dedication, that it has been composed during "the languid hours of a lengthened affliction." Like the volumes which have emanated from the prison, or the retired abode of the silenced and suffering minister, it has the fragrance and sweetness of the soul, that sheds its delightful perfume more powerfully from the showers of affliction that fall upon it. We are indebted to the author for this beautiful" memorial." The sentiments which are interwoven in it, as well as the character it delineates, lead us to hope it will be read by many, and, by the grace of the Spirit, many will be induced to give the bloom of their youth to the Lord.

PROPOSED DECLARATION OF THE FAITH, CHURCH ORDER, AND DISCIPLINE OF THE CONGREGATIONAL CHURCHES.

We are happy to present our readers with the following draught of a Declaration of Faith and Order for the use of our Churches and the information of the public, which was read at the meeting of the Congregational Union, and which is now printed by order of the Committee, the Secretaries having appended the following necessary explanations.

We might satisfy ourselves with directing your attention to the preliminary notes prefixed to the Declaration as sufficient to guard it from misapprehension; but we would, in addition, fulfil the direction of the General Meeting, by assuring you of the great

caution with which the document was

received, lest it should be suspected that any portion of our body entertained the most distant wish to impose a creed upon others. It was felt that such a document was but little required for our own information, and must necessarily be an imperfect statement of the sentiments held by us, in proportion as it may descend in its application to individuals. Still it was concluded that, for the information of others, not of our denomination, it was essentially requisite, at the present time, when such revolutions of opinion and extraordinary changes are occurring, and also while such misapprehension, and even gross misrepresentation, exist, respecting our real character. It was stated by several brethren, that they were persuaded a very large proportion of our countrymen take us to be either Socinians or Methodists. We are not answerable for this strange alternative, and entire misapprehension-renouncing, as we do, with abhorrence, the tenets of the one, and differing so materially in some important respects from those of the other-except as we are wanting in some proper statement of our faith and order.

"Had not the Declaration of our fa

thers, at a meeting held in the Savoy, in the year 1658, become scarce, and almost obsolete, that might have been referred to, as affording a view of our sentiments; but, considering that Declaration, though most orthodox, as too wordy and too much extended for our purpose, we were glad to receive the summary before us, as much more compendious, and more appropriate to the present period.

"With this candid explanation, we trust that it will meet with that kind

reception which its merits seemed to the meeting to warrant. All that is intended by directing the attention of the brethren to this document, is, to ascertain in return from them, whether, in their judgment, it contains a fair nomination in this country. statement of the principles of our deThere must, of course, be shades of opinion on various points, and diversity of practice on others; but it was thought to contain a general and candid view of our principles, which we should world. Let us hope that, so far as it have no objection to set forth to the embodies great Scriptural truths, it will command the regard of many who are labouring under ignorance and misapprehension, or disposed wilfully to misrepresent, or sincerely inquiring after a more excellent way.'

DECLARATION.

The CONGREGATIONAL PEDOBAPTISTS of England and Wales hold the following doctrines, as of divine authority, and as the foundation of Christian faith and practice:

They also form and govern their Churches according to the principles hereinafter stated.

Preliminary Notes.

1. It is not designed, in the following summary, to do more than state the leading doctrines of faith and order maintained by the denomination of Christians in question.

2. It is not proposed to offer any proofs, reasons, or arguments, in support of the doctrines herein stated, but simply to declare what the deno

mination at large believes to be taught by the pen of inspiration.

3. It is not intended to present a scholastic or critical confession of faith, but merely such a statement as any intelligent member of the body might offer, as containing the leading principles of the denomination.

4. It is not intended that the following statement should be put forth with any authority, or as the result of a general and critical discussion of the doctrines professed.

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5. It is not to be understood that the particular wording of the following statement has been approved by the whole body, but that it is merely the language of an individual, and approved in the main by those who submit it, as a declaration of what is believed and practised throughout the Congregational denomination.

6. Disallowing, as they do, the utility of Creeds and Articles of religion as a bond of union, and protesting against subscription to any human formularies, as a term of communion, they are yet willing to declare, for general information, what all believe in common; reserving, to every one, a right of explanation, and the most perfect liberty of conscience.

7. They deprecate the use of the following statement as a standard to which assent should be required, though they have no doubt as to the general prevalence of these principles throughout their churches.

8. Upon some minor points of doctrine and practice, they charitably differ among themselves-allowing to each other what each claims from the whole -the right to form an unbiassed judgment of the word of God; but yet, agreeing most cordially and generally in maintaining the great doctrines herein declared.

9. They wish it to be observed, that, notwithstanding their jealousy of subscription to Creeds and Articles, and their general disapproval of the imposition of any human standard, they are far more agreed in their doctrines and practices than any church which enjoins subscription, and enforces a human standard of orthodoxy; and they believe it may be confidently affirmed, that there is no minister and no church among them, that would deny the matter of any one of the fol

lowing doctrines of religion; each might prefer to state his sentiments in his own way, and in his own words, but the statement of each, if taken separately, would be found in substance to contain the following fundamental truths:

Principles of Religion.

1. The Scriptures of the Old Testament, as received by the Jews, and the books of the New Testament, as received by the primitive Christians from the Evangelists and Apostles, they believe to be divinely inspired, and of supreme authority. These writings, in the languages in which they were originally composed, are to be consulted, by the aids of sound criticism, as a final appeal in all controversies; but the ordinary version of them into the English language, published under civil authority, they con sider to be adequate for the ordinary purposes of Christian instruction and edification.

2. They believe in one God, essentially holy, just, and good; infinite, eternal, and immutable, in all natural and moral perfections; the Creator, Supporter, and Governor of all beings, and of all things.

3. They believe that God has revealed himself to man in the Scriptures, under the threefold distinction of Father, Son, and Holy Ghost; to each of which Divine Persons are attributed the same infinite and immu

table properties, perfections, and prerogatives. The mode of the divine existence, as a trinity in unity, they profess not to understand: the fact they cordially believe; but the mystery of the Godhead they are content, in this life, to reverence and adore.

4. They believe that Jehovah created man in his own image, pure from evil bias, sinless, and in his kind perfect.

5. They believe that the first man disobeyed the divine command, fell from his state of innocence, and involved himself and all his posterity in a state of guilt and depravity.

6. They believe that all mankind are born in sin, and that a fatal inclination to moral evil, utterly incurable by finite means, is inherent in every human being.

7. They believe that God designed before the foundation of the world to redeem fallen man, and that he made very early disclosures of his mercy toward this sinful race, which were the grounds of faith and bope to many among the antediluvian world.

8. They believe that God revealed more fully to Abraham the covenant of his grace; and, having promised that out of his descendants should arise the Deliverer and Redeemer of mankind, he set him and his posterity apart, as a race specially favoured of God, and devoted to his service; and that, hence, a church was formed and carefully preserved in the world, under the divine sanction and government, until the birth of the promised Messiah.

9. They believe that, in the fulness of the time, the Son of God was manifested in the flesh, being born of the Virgin Mary, but conceived by the power of the Holy Ghost; and that our Lord Jesus Christ was both the Son of man, as partaking fully and truly of sinless human nature, and the Son of God, as being in every sense equal with the Father, and "the express image of his person."

10. They believe that Jesus Christ, the Son of God, revealed, either personally in his own ministry, or by the Holy Spirit in the ministry of his apostles, the whole mind of God for our salvation; and that by his obedience to the divine law while he lived, and by his sufferings unto death, he meritoriously obtained eternal redemption for us;" having thereby satisfied divine justice, " magnified the law," and brought in everlasting righteousness."

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11. They believe that, after his death and resurrection, he ascended up into heaven as a Mediator for us, and that he " ever liveth to make intercession for all that come unto God by him."

12. They believe that the Holy Spirit is given in consequence of Christ's mediation, to quicken and renew the hearts of men; and that his influence upon the human soul is indispensably necessary to bring a sinner to true repentance, to produce saving faith, to regenerate the heart, and to perfect our sanctification.

13. They maintain that we are jus

tified through faith in Christ; and that not of ourselves; "it is the gift of God."

14. They believe that all who will be finally saved were the objects of God's eternal and electing love, and were given by an act of divine sovereignty to the Son of God; but that this act of sovereignty in no way interferes with the system of means, nor with the grounds of human responsibility, being wholly unrevealed as to its objects, and therefore incapable of becoming a rule of human duty.

15. They believe that the Scriptures teach the final perseverance of all true believers to a state of eternal blessedness; though not irrespective of a constant faith in Christ, and uniform obedience to his commands.

16. They believe that a virtuous life will be the necessary effect of a true faith, and that good works are the indispensable fruits of a vital union to Christ.

17. They believe that the sanctification of true Christians, or their growth in the graces of the Spirit, and meetness for heaven, is gradually carried on through the whole period, during which it pleases God to keep them in the present life; and that, at death, their souls are perfectly freed from all remains of evil, and are immediately received into the presence of Christ.

18. They believe in the perpetual obligation of Baptism and the Lord's Supper: the former to be administered to all converts to Christianity and their children, by the application of water to the subject; and the latter to be publicly celebrated by Christians as a token of faith in the Saviour, and of love to each other.

19. They believe that Christ will finally come to judge the whole human race that the bodies of all men will be raised again; and that, as the Supreme Judge, he will divide the righteous from the wicked, will receive the righteous into life eternal, but send away the wicked into everlasting punishment.

20. They believe that Jesus Christ designed and directed his followers to live together in Christian fellowship, and to maintain the communion of saints; and that, for this purpose, they are jointly to observe all divine ordi

1. They hold it to be the will of Christ that true believers should voluntarily assemble together to observe religious ordinances, to promote mutual edification and holiness, to perpetuate and propagate the gospel in the world, and to advance the glory and worship of God, through Jesus Christ; and that each Society having these objects in view in its formation, is properly a Christian church.

2. They believe that the New Testament alone contains, either in the form of express statute, or in the example and practice of apostolic men and churches, all the articles of faith necessary to be believed by a Christian, and all the order and discipline requisite for constituting and governing Christian societies; and that human traditions, fathers, and councils, possess no authority over the faith and practice of Christians.

3. They acknowledge Christ as the only Head of the Church, and the officers of each church, under him, as ordained to administer his laws impartially to all; and their only appeal, in all questions touching their religious faith and practice, is to the Sacred Scriptures.

4. They believe that the New Testament authorizes every Christian Church to elect its own officers, to manage all its own affairs, and to stand independent of, and responsible to, all authority, saving that only of the supreme and divine Head of the church, the Lord Jesus Christ.

5. They believe that the only officers placed by the apostles over individual churches, are the bishops or pastors, and the deacons; the number of these being dependant upon the numbers of the church; and that to these, as the officers of the church, are committed respectively the administration of its social worship, its discipline, and its temporal concerns;-subject, however, to the approbation of the church.

6. They believe that no persons should be received as members of Christian churches, but such as make a credible profession of Christianity, are living according to its precepts, and attest a 'willingness to be subject to its discipline; and that none should be excluded from the fellowship of the church, but such as deny the faith of Christ, violate his laws, or refuse to submit themselves to the discipline which the word of God enforces.

7. The power of admission into, and rejection from, any Christian church they believe to be vested in the church itself, and to be exercised only through the medium of its own officers.

8. They believe that Christian churches should statedly meet for the celebration of public worship, for the observance of the Lord's Supper, and for the sanctification of the first day of the week.

9. They believe that the power of a Christian church is purely spiritual, and should in no way be corrupted by union with temporal or civil power.

10. They believe that it is the duty of Christian churches to hold communion with each other, to entertain an enlarged affection for each other, as members of the same body, and to co-operate for the promotion of the Christian cause: but that no church, nor union of churches, has any right or power to interfere with the faith or discipline of any other church, further than to disown and separate from such as, in faith or practice, depart from the gospel of Christ.

11. They believe it is the privilege and duty of the church to call forth such of its members as may appear to be qualified, and indicated by the Holy Spirit, as suitable persons to sustain the office of the ministry; and that Christian churches unitedly ought to consider the maintenance of the christian ministry, in an adequate degree of learning, as one of its especial cares, that the cause of the gospel may be both honourably sustained, and constantly promoted.

12. They believe that church officers, whether bishops or deacons, should be chosen by the free voice of the church, but that their dedication to the duties of their office should take place with especial prayer, and by solemn designation, in the act of imposi