ness of heart. In the former period of his life, he was many years honourably engaged in active pursuits as a merchant and banker; but, on the decline of trade and manufactures in the west of England, he withdrew from the ardnous and anxious concerns, the painful fluctuations, and contingencies of commercial life, and took up his abode entirely at his neighbouring residence in the country; where, in the bosom of an amiable and excellent family, he enjoyed that comfort and tranquillity which were congenial with the habits of his well-regulated mind; and where he passed his time in literary retirement, in the cultivation and pursuit of intellectual knowledge, in the virtuous discipline of the heart, aud in the discreet and judicious exercise of an unostentatious benevolence. His native composure and serenity of temper were prominent and distinguishing features of his character. The influence of these qualities seldom, it might almost be said never, forsook him; while to these he added a high sense of honour, and of moral and religious principle. He was, on some occasions, placed in circumstances which called forth all the energies of his mind. Few men, perhaps, enjoyed more happiness in the conjugal and parental relations of domestic life than fell to his lot; yet, from this very cause, probably, his severest trials arose. His highlyrespected and excellent wife, after a long-protracted state of delicate health, was removed to a better world, many years before him; and at different periods he subsequently experienced the loss of two very amiable daughters. These heavy trials of domestic feeling he sustained with patient equanimity and exemplary submission. He felt them as a man, and bore them as a Christian. Indeed, he had long known the full force of Christian principles, and steered his course under the direction of this best and surest guide in the voyage of human life. At a period long prior to the painful privations which have been alluded to, he had sought a retreat from the occupations of business in objects which promised the most tranquil, useful, and rational resource. He was fortunate in having acquired the habit of reading, and in books he found the important infor. mation and genuine recreation he wished to obtain. His attention was particularly directed to the study of the Scriptures; and in the result of his inquiries into the evidences of revelation and the doctrines of Christianity, he felt the force of the objections that have been fre quently urged against some of the leading theological opinions which have long prevailed in the Christian world; and after much thought and reflection, he finally resolved to withdraw from the communion of the national church in which he had been educated, and connected himself with the Unitarian congregation in his neighbourhood, of which the late Rev. John Jervis was minister, at whose chapel, in the vicinity of Lymp ston, Mr. Baring and his family became constant and regular attendants. It is due to Mrs. Baring to state that, in this measure, and in the views of her excellent husband on this importaut subject, she also fully coucurred. This participation in the offices of public worship and social religion, accompanied by the continued friendly intercourse of personal kindness, proved a source of gratification and encouragement to Mr. Jervis in the exercise of his pastoral duties. Nor was the influence of so respectable an example in promoting a regard to social order, moral discipline, and religious observances, lost upon others, more particularly on that class of persons whose humble lot is cast in the lowly vale of poverty and obscurity. The friendship of Mr. Baring was steady, uniform, and consistent, and manifested by unequivocal proofs of cordial esteem and unreserved confidence. And it is but justice to add, that these testimonies of regard were most highly appreciated by Mr. Jervis, who was fully sensible of their value, while they made an impression on his mind that no time could obliterate or impair; and it may be truly said that they greatly contributed to augment his comfort, and to soothe and alleviate the depression and discouragements of frequent indisposition. Nor did the reciprocal interchange of generous and friendly communication cease till the hand of death dissolved all earthly ties and the social intercourses of the world were extinguished or buried in the grave. Mr. Jervis was a man of strong intellectual powers, a sound judgment, and a well-informed and cultivated mind; of inflexible integrity and firmness of principle; of considerable literary and scientific attainments; and an ardent friend to civil and religious liberty. But he was particularly distinguished by the diffidence and genuine simplicity of his manners, his true candour and moderation of spirit. The following extracts from two letters of Mr. Baring to the present writer, on occasion of Mr. Jervis's ill ness and death, will best shew the high regard entertained for him by that excellent man, whose just discrimination renders his testimony valuable, and who, from long acquaintance, was fully enabled to form a correct judgment. The sentiments they express are equally just and applicable in his own case. "Accept my thanks for the communication you have been pleased to make me on behalf of our most excellent friend. Whether it shall please God to take him to himself, or, beyond your expectation, to restore him for a short time longer to his valuable duties upon earth, must be soon decided; and in either case his lot must be what every good man will earnestly desire. It seems impossible to think of his situation without bringing home to ourselves the expression in Scripture, Let me die the death of the righteous!' You will much oblige me to acquaint me when any alteration takes place in my most excellent friend's situation, and, if living, to assure him of my most sincere and affectionate regards." In a subsequent letter he writes thus: "You have, without doubt, experienced a loss which will naturally be felt with lively emotions of grief and regret; your brother was a truly good man, and when good men die, that they have finished their course upon earth, should be considered as an event which rather asks for gratulation than for grief. Some one has said, 'Why should we grieve when another spirit is added to the immortals? Who can contemplate with indifference this solemn crisis of mortality? But the man who cultivates just and rational views of Christianity may regard it, not as an enemy, but as a friend; not with gloom and consternation, but with an equal and even a cheerful mind."-"This mode of considering our last great enemy has long been adopted by me; and I have no doubt the same has been the case with you: I must add, that it has been to me a subject of the highest satisfaction, that my friendship with your deceased brother, which had existed so many years, continued undiminished to the last moment of his life." After the lamented death of Mrs. Baring, and the domestic changes which naturally resulted from that melancholy event, he not only employed his time in reading, but occasionally exercised his pen upon subjects which he deemed of sufficient importance to engage his serious attention. It has been already VOL. III. X stated, that the bent of his mind led him to the careful perusal of the Scriptures. The sacred oracles afforded him matter of meditation, of important reflection, of deep and increasing interest in the progress of advancing life. These disclosed to him the inestimable treasures of divine knowledge; they opened to his contemplative mind the rich and copious springs of hope and consolation, in the prospect and anticipation of future and immortal happiness; hopes which this world never gave, and consolations which it could not take away. This venerable man, feeling the internal symptoms of increasing debility and weakness, had for several months confined himself to the stillness of his own apartments, waiting the gentle summons which was to announce the close of his appointed time; thus affording an instructive example of that good hope and that resigned spirit which mark the death of the righteous; and pointing to his departure in that solemn and interesting appeal -" See in what peace a Christian can die!"' Brompton Grove, Feb. 24, 1829. T. J. Mr. Baring's Publications. In the year 1798 he published a pamphlet, containing many just and important observations applicable to the position of this country, in relation to the other countries of Europe, at that highly interesting and very critical period. This publication was entitled, "Peace in our power, upon Terms not unreasonable." 8vo. Pp. 39. Cadell and Davies. In 1807 he published "An Examination of the Passages contained in the Gospels and other Books of the New Testament, respecting the Person of Jesus; with Observatious arising from them. By J. Smith, Gentleman." 8vo. Johnson. This useful work came to a second edition in 1811, "corrected and enlarged." In 1810 he published "Letters on the Prophecies, selected from eminent Writers. By J. Smith, Gentleman." Johnson. In 1823, "Thoughts on Final Universal Restoration. By C. Baring, Esq." Baldwin and Co. In 1815, "Simon Peter not a Calvinist. A Sermon." Longman and Co., London; and Besley, Exeter. In 1822, "A Selection of Prayers and Hymns for the Use of Families and Individuals. By Charles Baring, Esq." INTELLIGENCE. Catholic Question. IN our notes of the Proceedings in Parliament on this subject, last month, the presentation of the Petition of the Dissenting Ministers of London and its neighbourhood to the House of Commous, was, by mistake, omitted. We insert it now, and continue our journal from the 20th of February, at which day our limits then compelled us to break off. On Wednesday evening, Feb. 12th, Lord JOHN RUSSELL presented the petition to the House of Commons, when, having described the character of the body from which it came, he stated, there were to this petition the names of sixty nine of the most eminent Dissenting Ministers in London and its vicinity. The petitioners were not, indeed, rich in revenues from the profession of their religion, but they were accustomed to the deep and earnest study of that religion, and they objected to the Church of England because it approximated to the Church of Rome. No man, therefore, could be farther than the petitioners were from inclining to the Roman Catholic faith; but considering that every man had a right to the free exercise of his conscience in matters of religion, they thought it incumbent upon them to express their conscientious opinion that religious tenets should be no bar to civil employment. To the Honourable the Commons of the United Kingdom of Great Britain and Ireland in Parliament assembled. The Petition of the undersigned, the Protestant Dissenting Ministers of the Three Denominations residing in and about the Cities of London and Westminster, F. A. Cox, LL. D., Chairman; THOMAS REES, LL. D., Secretary. Robert Aspland. John Scott Porter. Benjamin Mardon, M. A. John Emblem. A. Stewart. Juo. Humphreys, L. L. D. Jos. Hughes, A. M. George Smallfield. Samuel Tomkins, M. A. Thomas Harper. HOUSE OF LORDS. Monday, February 23d. The Duke of CLARENCE declared his sentiments on the Catholic Question. These are, and have ever been, favourable to the claimants; but his Royal Highness having always been impressed with the futility of attempting to settle the question without the aid of Government, abstained from expressing his opinions, being firmly determined not to embarrass the Government by a factious opposition. This unequivocal declaration by the Heir Presumptive-as firmly delivered as it was strongly expressed-made an evident impression on the Peers, and gave great umbrage to the Duke of Cumberland. The Duke of CUMBERLAND expressed the astonishment he felt when he heard factious motives imputed to those who were hostile to the Catholics; and his still greater astonishment at the unfair attack made upon him personally, and upon others, by the application of the term "infamous" to their opposition. His conduct had been, he thought, always fair and open, and honourable and can did, upon this question, both in that House and out of it. The Duke of SUSSEX said, that the Duke of Clarence had applied the terms of reprehension to the Opposition in general-not to any one opponent in particular. If the Duke of Cumberland applied the words of condemnation to his own conduct, that was his own taste. When, however, a Message came from the Crown, recommending to Parliament the consideration of the question of Catholic disabilities in a constitutional way, and in such a manner as may be found consonant with the safety and security of the Protestant Church and the rights and liberties of the people, it certainly was not extraordinary that his brother should express his surprise at the course pursued in opposition to his Majesty's de clared wishes and intentions, and that he should characterize that conduct as base and infamous. 'The Duke of CLARENCE denied that he either did or could apply the expression which had been alluded to in reference to his illustrious relative; but the fact was, his illustrious relative had spent so much of his life abroad, that he had quite forgotten what was due to the freedom of debate in this country. (Hear, hear.) Tuesday, Feb. 24th. Dangerous Associations' Bill. On the motion of the Duke of WELLINGTON, the order of the day was read for the third reading of the bill. The Marquis of ANGLESEY, after disclaiming any wish to throw impediments in the way of his Majesty's Ministers, spoke as follows:-My Lords, this bill is an ungracious act; it appears to be nothing less than a gratuitous insult. My Lords, it is useless and nugatory: it is a work of pure supererogation: it is an enactment against a thing which has no existence. defunct. The Catholic Association is It dissolved itself upon the prospect of brighter days. What, my Lords, gave birth to the Catholic Association? Harsh, unjust, oppressive, and offensive laws. Remove a cause, and the effect necessarily ceases: repeal the grievous penal enactments, and the Association is annihilated: it cannot revive; it would have no soil on which to vegetate. As far, then, as the Association is concerned, the law will be utterly useless. Let us now consider it as it will affect other societies. What generated the Brunswick Clubs? There is not a noble Brunswicker present who will not at once say, the Catholic Association. They professed to form themselves in opposition to the Catholic Association, and for the purpose of supporting the Government. My Lords, I give full credit to the Brunswickers for the loyalty of their intentions; but I, for one, having been at the head of the Irish government when they were formed, beg leave to say, that I could not give them my thanks for their efforts; for I felt that I had ample power, and had no occasion whatever for their assistance. On the contrary, I only felt that I had an additional nuisance to controul. But, my Lords, as these Clubs grew out of the Association, so they will perish at its dissolution. Therefore this bill is useless. After some further discussion, the bill was read a third time, and passed. HOUSE OF COMMONS. Tuesday, March 3d. Mr. BROWNLOW presented (what was known throughout Ireland as) the Irish Protestant petition, which was subscribed by 2 Dukes, 17 Marquisses, 20 Earls, 11 Viscounts, 2 Counts, 22 Barons, 35 Barouets, 52 Members of the House of Commons, and upwards of 2000 persons of other rank. After a few remarks from Mr. HUSKISSON, Mr. BROUGHAM, Mr. MOORE, and Mr. TRANT, the petition was ordered to be printed. Thursday, March 5th. Mr. PEEL (having been returned to the House of Commons as member for Westbury, a small borough in Wiltshire), after the Call of the House, said, he rose, as a Minister of the King, and by the just authority which belonged to that situation, to vindicate the advice which had been given to his Majesty by an united Cabinet (hear, hear), to insert in his most gracious speech that recommendation with respect to the condition of Ireland, and the civil disabilities affecting his Majesty's Roman Catholic subjects, which had just been read; and to submit to the consideration of the House those measures by which his Majesty's Government proposed to carry that recommendation into effect. He rose in the spirit of peace, to propose the adjustment of the Catholic Question, (hear, hear,) of that question, which had occupied the attention of Parliament, and which had distracted the Councils of the King, for now nearly thirty years. He rose to discuss the question in the spirit recommended in one of those beautiful prayers bywhich, on the present, as on every other occasion, the proceedings of this House are auspicated, and in which we were enjoined to lay aside all private interests, prejudices, and private affections:-"May God grant that, in the simple and appropriate language of that prayer, the result of our councils on this day may lead to the maintenance of the true religion and of justice; to the safety, honour, and happiness of the kingdom; to the public welfare, peace, aud tranquillity of the realm, and to the uniting and knitting together all classes of persons and all estates in true Christian charity." After an able speech which occupied upwards of four hours, he moved for a Committee of the whole House, "with a view to consider the laws imposing civil disabilities on his Majesty's Roman Catholic subjects;" and the motion was, after two nights' debate, triumphantly carried, by a majority of 188 members-348 to 160. The fundamental principle of the measure developed in Mr. Peel's speech is, "the abolition of civil disabilities, and the equalization of political rights," in England, Ireland, and Scotland. In particular, Roman Catholies are to be admitted into both Houses of Parliament without restriction of numbers or modification of privilege. They may hold all offices in the State, except those of Lord Chancellor and Lord Lieutenant of Ireland. The existing penal laws affecting Roman Catholics are to be repealed. Roman Catholics are to be put with respect to property on a footing with Dissenters. The declaration against Transubstantiation is to be abolished. The oath of Supremacy is to be retained for Protestants; but for Roman Catholics the following oath is to be substituted: "I, A. B., do declare that I profess the Roman Catholic religion. I, A. B., do solemnly promise and swear, that I will be faithful and bear true allegiance to his Majesty King George the Fourth, and will defend him to the utmost of my power against all conspiracies and attempts whatever which shall be made against his person, crown, or dignity, and I will do my utmost endeavour to disclose and make known to his Majesty, his heirs and successors, all treasons and traitorous conspiracies which may be formed against him or them. And I do faithfully promise to maintain, support, and defend, to the utmost of my power, the succession to the crown, hereby utterly renouncing and abjuring any obedience or allegiance unto any other person claiming or pretending a right to the crown of these realms. And I do further declare, that it is not an article of my faith, and that I do renounce, reject, and |