with Congregationalists in Birmingham, was founded by this Church in 1795, and Mr. Pearce preached the first anniversary sermon on its behalf in 1796, from the words, "Who can have compassion on the ignorant, and on them that are out of the way?" Heb. v. 2. The school was commenced in St. Mary's Square, and the children were brought thence to the public service in Cannon Street. It forms a curious and striking illustration of the character of those times, and of the happy contrast that has since obtained, that the children of this school were not permitted to traverse the paths of St. Philip's church-yard, though the direct way on their route to and from the Chapel.

LOMBARD STREET.

Either a remnant of the scattered worshippers in Freeman Street was reorganized, or a second general Baptist Church was formed in 1772, under the auspices of Mr. Austin, of Sutton Coldfield. Successively occupying a room in Park Street, and a larger one in Needless Alley, it was provided, in 1786, by Mr. Green, a member of Mr. Austin's church, and an occasional preacher, with a small Meeting-house in Lombard Street. Mr. Austin was the first pastor, and, on his removal to London, was succeeded by Mr. Green, who, though he declined ordination, fulfilled a very successful ministry. So successful, indeed, were his services, and so considerably did the congregation increase, that an enlargement of the building was required, and accomplished early in the ensuing century, and not very long before Mr. Green's decease.

- Halford, Thomas Allen, and Clement Fisher. With the single exception of Mr. England, who presented the worshippers with a silver sacramental service, which is still in use, and bears the donor's name, and who also left a legacy to the congregation in his will, their names, secession, and new organization, form almost the whole of what is known concerning them. Hallowed, surely, were the men, and hallowed was their enterprize when they founded their temple for the Most High. The building was commenced in 1747, on a piece of back ground, approached through a gateway, amidst a row of miserable dwellings, from Carr's Lane, and having on one of its sides a line of cottages of like character with those in front. The title " Carr's Lane," possessing now a sacred association and world-wide celebrity, is said to have been a variation of another somewhat sacred epithet, Cart Lane," originally assigned to the thoroughfare because "God's Cart," the vehicle whereon, in Popish times, the insignia used in processions were conveyed to and from the mother Church of St. Martin's, was kept in an adjacent building. In process of time Cart Lane" became "Car Lane," and, eventually,

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Carr's Lane;" and though the "Lane" is now widened into a street, the ancient designation is too honoured and familiar ever to admit of change.

Uninviting as was the position of the edifice, it was a scene of joy and gratitude and praise when the first sermon was preached within its walls, in the summer of 1748, by the Rev. James Sloss, of Nottingham, from Psalm cxxii. 1-"I was glad when they said unto me, let us go into the house of the Lord."

Mr. Sloss' assistant, the Rev. Gervas Wilde, became the first pastor, and Mr. Kendall and Mr. England the first deacons of the Church. Mr. Wilde's ordination took place in August, 1750, and Dr. Toulmin tells, as a contrast be

tween the manners of those days and of more modern times, how that Mr. Bourn, the minister of the New Meetinghouse-albeit he had most courteously granted the use of his Chapel for the occasion, as more commodious than that in Carr's Lane-was so disturbed by the utterance of Calvinistic sentiments in the service, that he made several efforts to rise and controvert them at the moment, and was with difficulty restrained by his friend, Job Orton, who was sitting by his side, from an open and immediate animadversion. Mr. Wilde's ministry extended over about sixteen years, and was eminently successful. On his death, Mr. Punfield succeeded to the pulpit, and, for a period of twenty-four years, contrived to spoil the effect of "carefully prepared, sound, Scriptural, and, to a serious mind, savoury and solemn sermons," by a very unimpressive style of delivery. Among the regular attendants on his ministry was a Mr. Joseph Scott, a wealthy and eccentric man, who, near the close of a very long life transferred to trustees in connection with Carr's Lane congregation, for educational and other purposes,

a property which, though producing only about £30 per annum during the term of a lease originally created for 120 years, will, at its expiration, yield a very large and important rental. There is half a century yet to come," wrote Mr. James in 1849, before the pastor of the Church will be exposed to the temptations of a golden stall, or the inhabitants of the town be benefited by the provisions thus made for the extension of education." The rental of the houses upon this land cannot yield the present proprietor much less than £1,500 ayear.

William Hutton, the distinguished historian of Birmingham, was also in the habit of worshipping in Carr's Lane, and appears among the original trustees of the Chapel premises. On the decease of Mr. Punfield, and the re

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Glory

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signation of his assistant, Mr. Bass, Dr. Edward Williams became pastor, and commenced his ministry on 1st January, 1792, with a sermon, which appears among his published works, on ing in the Cross of Christ." sermon," says his biographer, "excellent in itself, and at all times adapted to edify the reader, was peculiarly appropriate at Birmingham, the scene of Dr. Priestley's labours in the cause of Socinianism. The circumstance that such a man had been devoting talents of no common order to undermine the doctrines which Dr. Williams considered as alone capable of supporting the Christian's hope, would of itself impress his mind with the importance of his new situation. Though the town presented an extensive field, the Church and congregation in Carr's Lane were in a depressed state, and considerable derangement had occurred in its affairs. Dissenters were objects of no small jealousy; and in the preceding year, political and ecclesiastical rancour had excited those disgraceful tumults which will ever continue a stain upon the history of that large and wealthy seat of manufacture. It may be regarded as a peculiar interference of Providence that such a place, at such a time, should be favoured with the ministry of a man whose learning, piety, prudence, mildness, zeal in the cause of truth, and ability to defend it, so eminently qualified him for the work assigned to him. The prayer-meetings received a new stimulus, expository lectures on the Holy Scriptures were commenced, and

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society formed amongst young persons, at which he presided, for the discussion of important topics of theology. It was thus that he endeavoured to secure the charge committed to him, and to guard the youthful mind from the insidious influence of a pernicious philosophy which, under the disguise of a liberal system of theology, might easily commend itself to the minds of the uninformed and inexperienced."

In a New Year's review (1793), Dr. Williams has so vividly described the state of things at this period that no apology can be needed for an extensive extract. "When I survey my present charge, I observe discipline is at a very low ebb. We have some intelligent persons, and men of prayer; but, though strict in some rules and punctilios, too lax in the executive part. They have been strangely neglectful as to records and a Church-book, having had none since they were a society (in 1647) that is worth looking into. The younger part of the congregation gives me the greatest encouragement. On the Lord's Day evenings, after the third service (usually an expository lecture), which is much better attended than it used to be, we have now seldom less than twenty young men in the vestry to discuss proposed questions. Their judgment about the doctrines of the Gospel is evidently matured, and I trust, in several of them, serious impressions have been made and improved. Our Sunday-schools, I hope, are not on the decline, but rather the advance. We have nearly completed the erecting of two rooms for them by the side of the Meeting-house, which will be a great acquisition, and beneficial to the institution, on account of the visitors and myself. In September last I preached a sermon for their benefit, which obtained for them at the doors about £18. It was the first sermon of the kind, and the collection was thought handsome.

"I have good reason to believe that, while some worldly and formal hearers, who have no taste for experimental preaching, and still less for conscientious practice, grow slack in their attendance, many of God's dear children have been comforted and established. The audience is considerably enlarged, and I trust that some awakening and reviving work is going forward.

strangers frequently attend on Lord's Days, as well as the stated hearers are becoming more numerous, (and yet there is room)-while considerable improvements have been made in the singing, which was almost intolerable, but is now often delightful, through the introduction of female voices, standing up to sing, &c.—while a more Catholic spirit begins to diffuse itself among us in respect of neighbouring Churches and ministers, and especially while prayermeetings are better attended than ever -I hope God's glory in the welfare of souls is promoted.

"On the whole, I am constrained to think that my removal from Oswestry to this place was right; that I trod in the path of duty; that the hand of God was in it; and that some important good ends are to be promoted by the steps taken. In all preceding vicissi tudes, which to me have been, indeed, wonderful, I have been able to trace very evident marks of Divine goodness and wisdom, mercy and faithfulness ; nor have I less reason to adore God's unerring providence, while He has been, by a mysterious clue, conducting and fixing me at Birmingham. Because of the dark and malignant spirit of prejudice, bigotry, and riot, which often discloses itself in the High Church party; and because of the determined hostility, even among a party of Dissenters, to the doctrines of grace, this town is too much like the synagogue Satan; but, for these very considerations, a firm defence of the truth and moderation of conduct are desirable, and which I hope God will enable me to exercise. May prudence mark my con duct, while Christian zeal animates my soul and ministry.'"

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Space forbids more than a passing allusion to the Doctor's theological researches and publications during his residence in Birmingham, or to the part he took in originating the "Evangelical Magazine" and the London Missionary Society. Three

years had scarcely passed from his settlement, when an urgent call to the theological chair of Masboro' College, in conjunction with the pastorate of the Church at Rotherham, prevailed for his removal.

His departure from Birmingham, in September, 1795, was deeply regretted by his Church and congregation.

The Rev. Jehoiada Brewer succeeded to the vacant pastorate in 1796, and his name completes the catalogue of ministers to the conclusion of the eighteenth century.

It thus appears that at the close of the eighteenth century, four Congregational Churches existed in Birmingham, three of them being Antipædobaptist, worshipping in Cannon Street, Bond Street, and Lombard Street; and one Pædobaptist worshipping in Carr's Lane.

There were also, at the same time, ten other unestablished places of worship, viz. the Old Meeting-house, and the New Meeting-house (Unitarian); the Synagogue in the Froggary; the Friends' Meeting House in Bull Street;

Newhall Street Chapel (Swedenborgian); King Street Chapel (Countess of Huntingdon's); St. Peter's (Roman Catholic); Cherry Street, Bradford Street, and Belmont Row (Methodist); and seven places of worship of the establishment, viz.: St. Martin's; St. John's, Deritend; St. Philip's; St. Bartholomew's; St. Mary's; St. Paul's; and St. James's, Ashted.

In the immediate neighbourhood, also, were the Parish Churches of Edgbaston, Aston, Handsworth, and Moseley.

The population of Birmingham then amounted to about 70,000, and its proportionate religious provision stood thus:

All denominations unitedly provided one place of worship to every 3,043 of the population, and of these, Established Churches (counting them as nine), one to 7,777 inhabitants; Unestablished Churches (fourteen), one to 5,000; of these latter, Congregational Churches (four), one to 17,500; and of their two branches, Antipædobaptist (three), one to 23,333; Pædobaptist (one), one to 70,000.

Question. What is a prayer-meeting? Answer. An assembly where Christians meet for prayer, and are met by their Saviour. (Matt. xviii. 20.)

Q. How shall prayer-meetings be made interesting?

A. By keeping our hearts at all times in a devout and spiritual frame.

Q. How are prayer-meetings often spoiled?

A. By going to them with a cold heart.

Q. How may those who lead in

prayer, pray to the edification of the people?

A. By being direct, earnest, fervent, short. All prayers recorded in Scripture are brief, and generally for particular rather than for general objects. Q. What are "vain repetitions"? A. To go over the same ground in the same prayer repeatedly, by circumlocution; or by repeating, with every breath, the name of the Supreme Being. Some persons will begin every sentence with, "O our heavenly Father!" whereas in the Lord's Prayer it is

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introduced once only, at the beginning. Vain repetitions are wearisome and painful to the hearer and unacceptable to God. (Matt. vi. 7.)

Q. What should be most prominent in our prayers?

A. In the Lord's Prayer there are three petitions for the glory of God, and the coming of His kingdom, before any for ourselves. But men often reverse this, and make a long prayer for themselves, and then put in a single petition, at the close, for Christ's kingdom.

Q. Should the Scriptures always be read in prayer-meetings?

A. Yes; for we need not only to speak to God, but to hear God speaking to us.

Q. What is the greatest defect in social prayer?

A. Formality.

A. 1. By keeping our spiritual affections lively and active. 2. By getting out of the rut.

Q. How may we hinder the devotions of others?

A. By using low, uncouth, or ungrammatical expressions, misquoting Scriptures, etc., or by a wandering, tedious, dull or languid manner.

Q. How are these things to be corrected?

A. By studying propriety of expression; by a lively sense of our wants, and by stopping when we have expressed all that we really feel.

Q. What should be the character of exhortations in a prayer-meeting?

A. Direct, confined to a single point, and short. It is better to hear a few words from many, than many words from a few.

Q. How long should a prayermeeting be?

A. Never so long as to weary the people; for where weariness begins, devotion ends." The Foulton-street meeting, which has excited so much interest, is limited to one hour.

Q. Is it the duty of every Christian to attend the prayer-meetings of the church to which he belongs, whenever it is in his power?

A. If not every one's duty, whose duty is it? The professor who does not regard it as a privilege to attend the prayer-meeting, has reason to question his own good estate.

Q. Ought unconverted persons to attend prayer meetings?

A. If they desire God's blessing, where can they find a better place to seek it?

Q. What is predicted of God's people concerning prayer?

A. See Zech. viii. 20, 21; xii. 10.
American National Preacher.

II. INEFFECTUAL PRAYER. Suppose that a man takes up his pen and a piece of parchment, and writes on the top of it, "To the Queen's Most Excellent Majesty, the humble petition of so and so," but there he stops. He sits with the pen in his hand for half an hour, but does not add another word; then rises and goes his way. And he repeats this process day after daybeginning a hundred sheets of paper, but putting into them no express request; sometimes, perhaps, scrawling down a few sentences which nobody can read, not even himself, but never plainly and deliberately setting down what it is that he desires. Can he wonder that his blank petition and scribbled parchments have no sensible effects on himself, nor on any one besides ?

And so, my friends, there are many persons who pass their days inditing blank petitions-or rather petitionless forms of prayer. Every morning they bend their knee, and continue a few moments in the devotional attitude.