remembrance of which he ever after retained. He now turned his progress in literature to the study of the Holy Scriptures in their original tongues, of which, with the kind assistance of his grandfather, he soon gained a considerable knowledge. Athirst for improvement, he applied himself to reading on all subjects, that could enlarge or improve his mind; and thus, by the peculiar providence of God, he was gradually laying the foundation of his future usefulness. Indeed few had his advantages, having access to a very excellent library belong ing to Mr. Tonge, with the addition of a considerable philosophical apparatus, the principal part of which he afterwards gave to his grandson. Dr. Gifford had formed ideas of Mr. Medley's abilities for the ministry; and one day, in conversation with him, put the question, whether he had ever thought seriously on the subject. He was much surprised by this interrogation, not having opened his mind to any one, but confessed, it had been for a long time much impressed on his thoughts, and had lain on them with considerable weight. He was soon after heard by the church, according to the usual custom, and called by them to the public work of the ministry on the 29th. of August, 1766. His first public labours were in the neighbourhood of London, on a Sabbath day, and at other times, when he had leisure from his usual occupation. The vivacity of his temper, the warmth of his heart, and that degree of easy and natural elocution he possessed, together with his zealous attachment to the distinguishing doctrines of the gospel, and the truth as it is in Jesus, drew great numbers to hear him, and made his prospects as a minister daily more pleasing. The success, also, with which it pleased God to attend his labours, encouraged him, in the strength of his di vine Master, to continue his efforts, by enriching his mind in a careful study of the Scriptures, to which now he devoted all his time and talents, that could possibly be spared from his other avocations, often encroaching on the usual hours of repose. The fruits of these early exertions appeared through life, and in some measure accounted for that uncommon degree of scriptural knowledge, to which he attained, and in which he was almost without a rival. On June 6, 1767, Mr. Medley accepted a call from the Baptist church at Watford, Herts, and on July 13, 1768, was ordained. At Watford he still continued the arduous task of education, and had a very respectable boarding school; the excessive fatigues of which, together with his diligent attention to his more private studies for the pulpit, that frequently occupied him the greater part of the night, soon injured a fine constitution, and laid the foundation of many complaints, which grew with his years, and to which may be in a great measure ascribed that variation in his spirits, from this period so constantly experienced by him. Finding himself unequal to his situ ation, and not so comfortable in all respects as he could wish, he considered it his duty to follow the leadings of providence, wherever a door might be opened At this juncture, that late venerable and pious deacon of the church at Liverpool, Mr. John Livesley, on a journey, heard of Mr. Medley, and was directed to him, as a suitable pastor for the church to which he belonged, which was at this time destitute. After some letters had passed on the subject, Mr. Medley first visited Liverpool, and was there two Lord's days. On the 15th. of April, 1772, Mr. Medley and his family arrived in Liverpool; at which time he commenced his pastoral office. Here as a minister he enjoyed the increas ing affection of a people, whose piety, unaffected love, and Christian zeal, were equalled only by their mutual confidence and attachment to each other. Perhaps, in this imperfect state of things, few connexions have been formed under more auspicious circumstances, or more fully answered the warm and anxious hopes of all concerned. It pleased God, also, powerfully to attend the word preached by the influences of his Holy Spirit, to the revival, comfort, and encourage ment of his people, and for the conversion of many others; and this success, blessed be God, was uniform to the last year of his life. Relieved from the anxious employment of instructing youth, he pursued his studies without distraction, never suffering any thing to draw him from the main business of his life, that of preaching the gospel of Jesus Christ, which was at once his occupation and delight. Having full scope for the exercise of those abilities, with which God had blessed him, his popularity continually increased, not only in Liverpool and the neighbouring towns, but in London also, where prodigious numbers always attended, whenever he preached. The congregation at Liverpool had increased so considerably, that in the following year, 1773, it was found necessary to enlarge the place of worship. This was accordingly done; and it was soon filled with attentive and constant hearers. From this period nothing more remarkable occurred till the year 1789, when the new meeting in Byrom-Street was erected: unless we notice the remarkable peace, affection, and unanimity, with which that period of time was crowned; the dear remembrance of which will long find a place in many an affectionate bosom. From the time of the opening of the new place of worship, to the final stroke that separated the beloved pastor from his flock, considerable additions have been made, and the word of the glorious gospel of Jesus Christ abundantly crowned with success. Indeed it has with great pleasure been observed by many of those, who sat under Mr. Medley's ministry from bis first coming to Liverpool, that they never found the word more blessed than it was the last six months they heard him. During his annual visits to London, where for a great number of years he regularly supplied the congregations of Tabernacle and Tottenham Court chapels, he had the pleasure, not only of preaching with great acceptance, but of finding these his occasional labours much owned and blessed; having reason to believe, that several, more or less, were called to the knowledge of the truth under his ministry in these places every journey; as he often heard of many pleasing seals to his ministry, after his return home. As his health and spirits began to fail him, he found himself often unequal to the fatigue of preaching from place to place, as is the custom with visiting ministers in London; which tended to unfit him for his public work, and to prevent that active exertion, for which he had been so remarkable in earlier life, and which, in the regular and methodical manner he conducted all his studies at home, continued till his last illness, with little or no variation. To attempt entering upon a minute description of his talents, manner, or doctrine, would swell this memoir to undue length. The reader cannot have a better or more concise idea on this subject given him, than by quoting the words of his favourite author Fanch. The general scope and object of all his labours tending, "To humble the pride of fallen man, to exalt the grace of God in his salvation, and to promote real holiness in heart and life." [To be continued.] Religious Communications. For the American Baptist Magazine: IMPROPRIETY OF LONG PRAYERS. PRAYER is a very important Christian duty; and it is important to know in what manner, it ought to be performed. To the scriptures we must appeal as the only standard. They alone can inform us, how our prayers can be acceptable. Notwithstanding the many excellent treatises on this subject, I know of no one which has examined the scriptures to ascertain the form and style of prayer. There are many examples given us; and we may reasonably suppose, for some purpose-for our imitation. For several years, my mind has been led to meditate on this subject, though I have not till the present moment commenced the pleasing task. Soon after I embraced the truth, I found some inconvenience in uniting with others in prayer; because I could not, for so long a time as the prayer continued, keep my mind fixed upon the subject. Wandering thoughts would be continually crowding into the mind, to destroy the solemnity, and make me forget the duty in which I was engaged. I presumed, that no other Christian was afflicted in this manner; and therefore, for a long time, did not dare to mention my feelings. But afterwards found that these trials were common to Christians. One cause, to which they may be attributed, is the length of time, employed in prayer. Some continue this exercise half an hour; and others longer. During this period, the body is fatigued with standing or kneeling; the mind is weary with being fixed on one subject; the solemnity is gone; the duty becomes irksome; and all the religious pleasure, attending the worship of God, is lost in a mistaken zeal for his service. I would not undertake to say, that the length of the prayers, is the only cause of these feelings. Others, without much difficulty, might be mentioned; as the depravity of the heart; the temptations of Satan; and the cares of the world. But it would not be too much to say, that the length of prayers, is one of the greatest causes. It is always painful to keep the mind for a long time, fixed on one object. And if it be even so necessary and scriptural, to make long prayers, the practice will be attended with inconvenience and pain. In the closet, when the mind is engaged alone, the difficulty is not so great. But when united with another in prayer, the mind must be fixed on each petition, as it is expressed by the speaker; or we do not unite in the exercise. It is a great mistake into which some people fall, that when they attempt this duty, they must pray for many things, and almost every thing which they can think of. And those who can pray half an hour, or more, are said to have the gift of prayer. Ministers set the example, and others imitate them. Thus one of the highest pleasures of the Christian, and one of the greatest blessings which Heaven can bestow, is rendered tedious and irksome, and sometimes exceedingly disgusting. When a person commences prayer, who is in the habit of continu ing the exercise for a long time, believing it to be impossible to follow him through, we soon begin to grow weary. Whereas, if we had the impression at first, that the prayer would be short, we should make a greater exertion to keep up the attention through the whole. Long prayers are certainly unscriptural. Christ says of the Pharisees, that they make long prayers, and shall receive the greater condemnation. He also directs his discipies not to use vain repetitions as the heathen do; for they think they shall be heard for their much speaking. But though long prayers are condemned, the question may arise, what is a long prayer? is it half an hour or more? This question must be decided by referring to the scripture examples. Exclusive of the Psalms,which have more the nature of poems than prayers, the whole number recorded is 55. The longest one was offered by the Levites in the days of Nehemiah; and might be distinctly pronounced in 8 or 10 minutes. Solomon's at the dedication of the temple is a little shorter. Besides these, there are 6 from 4 to 2 minutes in length; 8 from 2 to 1 minute; and 39 from 1 minute to 2 seconds.* The prayer which was made by the apostles, when one of their number was selected to fill the place of Judas, is on record. If such an event were to take place at the present day, it would not be thought improper to pray half an hour. But the one used on that occasion might be repeated in less than a minute. "Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that he may take part of this ministry and apostleship from which Judas by transgression fell, that he might go to his own place." This prayer is appropriate; containing all that is necessary. Why was it recorded, unless for our example? and how can we with a clear conscience, deviate so much from the apostolic practice? This subject seems not to have been sufficiently examined by the Christian world. The prayers of the Bible are very appropriate; they contain nothing, which does not belong to the occasion. But the prayers of the present day, contain a little of every thing. Let the letters of the alphabet represent the several things, for which we wish to pray at any time. Then if we design to pray for N or T, instead of confining oursleves to that particular thing, we should, according to the present style, be-gin at A, and go on in a regular course till we come to N or T; and then, perhaps, finish the alphabet. Whereas, according to the scripture mode, if we wished to pray for one letter, we should confine ourselves to that only. This practice would make our prayers brief, and prevent those disagreea ble feelings, which we so often have, when uniting in prayer. Some persons are very formal in their prayers; others study an affected variety. Both of th se plans are unpleasant, and unscriptural; and are principally owing to the improper length of prayers. If they were short and suited to the occasion, there would be as great a variety as the occurrences which produced them; and neither formality, nor an affected variety Gen. xvii. 18. Gen. xxiv. 12-14, Gen. xxxii. 9-12. Exod. xxxii. 11-13 & 31, 32. Exod. xxxiii. 12-18. Exod. xxxiv. 9. Num. xii. 13. Num. xiv. 15 -19. Num. xvi. 15, & 23. Deut. iii. 24-25. Deut ix. 26-29. Josh. vii. 7—9. Jud. vi. 36-40. I. Sam. i. 11 I. Sam. ii. 1-10. I. Sam. xxii. 10-12. II. Sam. vii. 18-29. II. Sam. xv. 31. I. Kin. viii. 22-53. I. Kin. xviii. 36-37. II. Kin. vi. 17-20. II. Kin. xix. 15-19. II. King. xx. 3. I. Chron. iv. 10. I. Chron. xxix. 10-19. II. Chron. xiv. 11. II. Chron. xx. 6-12. Ezra ix. 6—15. Neh. i. 5-11. Neh. iv. 4, 5. Nel. vi. 9, & 14. Neh. ix. 5-38. Neh. xiii. 14, 29, 31. Job xl. 4, 5. Job xlii. 2-6. Jer. i. 6. Jer. iv. 10. Jer. xiv. 7-9. Jer. xxxii. 17-25. Dan. ix. 4-19. Jon. ii. 2-9. Hab. i. 12-17. Hab. iii. 2—19. Matt. vi. 9-13. Luke x. 21, 22. Luke xxiii. 34. John xvii. 1-26. Acts i. 24, 25. Acts. iv. 24,-30. would be necessary. In fact, until we return to the scripture standard, we shall never enjoy that satisfaction in this important duty, which we have reason to suppose was felt in primitive times; and which is so necessary for our comfort, and happiness. Let ministers study this subject; conform their practice to the scripture examples; and explain the duty fully to their hearers. Let Christians adopt the practice recommended, and our prayer meetings will become increasingly pleasant; family worship will be delightful; and in the prayers on public occasions, the assembly will feel an interest and pleasure, of which at present they have no conception. ΓΑΙΤΣ. For the Amer. Bap. Magazine. A MOTTO FROM BUCHANAN. Messrs. Editors, THE sentiment expressed in the following words of the late Rev. CLAUDIUS BUCHANAN, in a letter to his friend, urging the importance of a vigorous effort to promote the gospel in India, correspond so exactly with my own in relation to the course which we ought to pursue at the present day, that I must beg leave to introduce it to the notice of your readers. The words to which I allude are found in the Boston edition of his memoirs, page 209, and read thus THE TOLERATION OF ALL RELIGIONS, AND THE ZEALOUS EXTENSION OF OUR OWN. 6. "Yes," I immediately exclaimed, in relation to our peculiar sentiments as Baptists, we will tolerate, even where it is in our power legally to suppress, all other religious denominations; but at the same time make vigorous exertions for the extension of our own." If this method was justifiable in the British government with respect to an ecclesiastical establishment in Vol. I. 51 India, it certainly cannot be said to be unjustifiable in us, or any other body of Christians in our own country. Against religions persecution and religious establishments, we always have held, and always will hold the same language. Regarding them as the offspring of bigotry, and the re sult of priestcraft, designed to enslave the consciences of men, we say," Procul, O procul este profani." We are the friends of free enquiry. We wish men to be influenced by the force of truth-by the convictions of their consciencesby the plain dictates of the Bible,in every thing which relates to the interests of the soul and the honour of God. At the same time, we are anxious to use all the means adapted to lead the minds of men to the knowledge and practice of what the Bible teaches. In doing this, they will gradually, yet inevitably, relinquish their errors and their prejudices, their animosities and their contentions. Party distinctions will cease, and all Christians unite as one band of brethren. In these United States, we have grown to a large and respectable body of Christians, and the prospect is, that we shall be still more so. But it must be by exertion on our part, as well as by the blessing of the Lord. We must not be satisfied with praying; we must proceed to action. We must vigorously support all missionary,bible and education societies. We must maintain the discipline of our churches. must promote knowledge among their members. We must give the servants of Jesus "their wages," that they may not entangle themselves with the affairs of this life." We must labour to correct the er rours, in sentiment and practice, which exist among our own people, as well as among those of other denominations. We must circulate religions tracts. We must give education to our young ministers, that they may follow the career of GILL, of FULLER, of HALL, of MANNING, of We |