can procure our own sorrow quickly, but God only makes us to rejoice: our relief from outward affliction or inward grief is the gift of God. He only can comfort us in outward afflictions who can command the creature; and he only can comfort us against our inward griefs who can convince the conscience. None can do either of these but God: therefore consolations are of God. Luther spake true:-it is easier to make a world than to comfort the conscience. The Hebrew word comfort, used in divers places in the Old Testament, is to speak to the heart. Now God only can speak to the heart. Man can speak to the ear; he can speak words, but he can go no further. Therefore the act and art of comforting belong properly to God.-Caryl. SEARCH THE SCRIPTURES. A clergyman who had been invited to christen a child, being deficient in punctuality, the company who were expecting his appearance began, as persons waiting impatiently are wont to do, to give expression to their sentiments freely. One of them said, that supposing the child were not baptized at all, he did not see how it could affect its happiness. A young man who was present, struck with this observation, determined to read the New Testament with the express purpose of examining what it said on the baptism of infants. He began with the Gospel of Matthew, but to his surprise, found nothing on the subject. He went on, however, perusing with care and perseverance all the historical books, and, having gone through these, all the epistolary books, in expectation that he. should find in every following part what he had not met with in any preceding portion, namely, passages recommending and enforcing this rite. At length, having reached the conclusion of the volume, perceiving that it said nothing respecting the baptism of infants, he thought it his duty to relinquish the practice, as without foundation in the rule of our faith, which appeared to him to speak only of the baptism of believers. This young man had been discarded by an uncle, in good circumstances, in consequence of the connection he had recently formed with Mr. Whitfield, under whose auspices he had begun to preach. Soon after this occurence, however, he was invited by a small Baptist congregation who at that time worshipped in a barn, and who thought they could raise the sum of three pounds six shillings per quarter. He accepted the invitation, and though he had to struggle with pecuniary difficulties as his family increased, Divine providence brought him unlookedfor supplies; in the course of a few years his people built a large place of worship, and he became extensively known as Robert Robinson, pastor of the Baptist church at Cambridge. SEASONS OF PRAYER. Prayer is the key to open the day, and the bolt to shut in the night. But as the skies drop their early dew and their evening dew upon the grass, yet it would not spring and grow green by that constant and double falling of the dew, unless some great showers at certain seasons did supply the rest; so the is the falling of the early and the latter customary devotion of prayer twice a-day dew; but if you will increase and flourish in the works of grace, empty the great clouds sometimes, and let them fall into a full shower of prayer. Choose out the seasons in your own discretion, when prayer shall overflow like Jordan in the time of harvest.-Jeremy Taylor. THE BIBLE. "IF God should restore me again to health, I have determined to study nothing but the BIBLE. Literature is inimical to spirituality, if it be not kept under with a firm hand. A man ought to call in from every quarter whatever may assist him to understand, explain, and illustrate the Bible; but there, in its light and life, is all that is good for man-all important truth is there, and I feel that no comfort enters sick curtains from any other quarter. My state is an admonition to young men. I have been too much occupied in PREPARING TO LIVE, and too little in LIVING. I have read too much from curiosity, and for mental gratification;-I was literary when I should have been active. We trifle too much. Let us Do something for God. The man of God is a man of feeling and activity. I feel, and would urge with all possible strength on others, that Jesus Christ is our ALL AND IN ALL."Cecil. A Page for the Young. to be a man. BE NOT SLOTHFUL. SHORT MEMORIES. "Sir,' said a man, addressing a minis "I think I did,' answered the minister: a boy with a short memory, wasn't he?' "What made you think he had a short memory, sir ?" asked the man looking surprised. "I think he had,' answered the minister; and I think he must belong to a family that have short memories.' "What in the world makes you think so?' asked the man, greatly puzzled. 666 "Because,' said the minister in a serious tone, 'the great God has proclaimed from Mount Sinai, Remember the Sabbath day, to keep it holy, and that boy has forgotten all about it.' יין CROSS WORDS. A gentleman went one day into a boys' ter going home from church one Sunday school: they were all learning their morn-afternoon, 'did you meet a boy on the ing lessons. Some boys were reading road, driving a cart, with rakes and pitchtheir task so earnestly that they scarcely forks in it?" looked up when he came into the room; others were at play slyly passing little toys under the desk, and whispering or laughing as loudly as they dare; and one boy, who looked half asleep, was idly resting his head on the ledge of the desk, pretending to learn, but really doing nothing. At last the class were called up to the master, and the lessons had to be said. The idle boys and the lazy boy could scarcely answer a question, and the master looked very sorry, and even angry. The gentleman, who sat by, told them how unfit they would be for any useful occupation in after life, if they were thus in early youth slothful in business. And then he told them a story of a brother of his, who was, when a boy, late at everything: late in bed, late at meals, late at prayer, late at school. The boy grew up He was placed by his father in a good business, but from his idle habits and want of attention, he lost not only his own, but his father's property. He was then forced to work for others, and obtained a situation as clerk in a bank; but here his old habits came back. He was as slothful as a servant as he had been when a master; and never worked with all his strength and heart. In a few months he was sent away as a slothful, idle man; and so passed his youth and manhood. Every year found him more poor and miserable; and the same lazy spirit, which hindered him in the things of everyday life, was to be seen in the concerns of his soul. In religion, he was as slothful as in business; and when he died at thirty years of age, leaving four little children without any provision for their support, he said to the gentleman, as he stood by his bed; "Teach my little ones, above all things, to be in earnest. I have been as one asleep nearly all my life-long, and now that I am come to die, I see how great is my mistake." "Oh," said a little girl, bursting into tears upon hearing of the death of a play-mate, "I did not know that was the last time I had to speak kind to Amy." The last time they were together she spoke cross to her, and the thought of that the last cross word, now lay heavy on her heart. This suggests a good rule about kind words. Speak kindly to your father, or your mother, or your brother, or your sister, or your play-mate, or your teacher, or the poor, when you are speaking, lest it may be your last time to speak to them. Cross words are very, very sorrowful to think of. HOW TO MAKE A HOME HAPPY. Always be cheerful. A dwelling furnished with cheerfulness and cheap furniture, will always afford more happiness to the inmates, than cushioned sofas and carpeted floors, elegant mirrors and mahogany sideboards, with sour looks and ill temper. Though the elegances of a well furnished house are not to be despised, they are not alone sufficient to produce happiness. Parents, teach your children cheerfulness, and children "obey your parents in the Lord,"-this will make any home happy. Correspondence. THE NORTHERN BRETHREN AND THEIR RESOLUTIONS. To the Editor of the Primitive Church the period of our usual denominational anniversaries, to fix upon the place and times of meeting, and to arrange for whatever preliminaries may be deemed requisite to make the aggregate meeting, SIR-The proposal of the earnest under the Divine blessing, a successful brethren in the North must not end in a | one. mere proposal, but since the London brethren have sanctioned and recommended the movement, no time should be lost in reducing it to practical action. If the churches and ministers read the proposal and then fold their arms in peaceful inactivity, they will have none to blame but themselves if in a few years more, Strict Baptist churches perish from the land. At such a time above all others a loud voice may be heard sounding out our common peril, "Woe to them that are at ease in Zion." IV. That immediately on a favourable decision by the London brethren, appropriate steps be taken to obtain a deputation properly authorised and appointed, from each Strict Baptist church in the kingdom; the same to consist of the minister and one lay brother, that is two from each church, to attend the aggregate meeting in London, and to assist in its deliberations. V. That the objects of that aggregate meeting shall be such as the following:To supply statistics of the actual state of As but a comparatively short interval the Strict Baptist cause in Great Britain will elapse between the appearance of and throughout the world, to report on your January number and the period the past and existing encroachments of of the annual meetings in April, it is of the open communion system upon the great importance that Strict Baptists take doctrines, the discipline, and the property up the subject at once without any loss of Strict Baptist Churches in the United of time, and proceed to make arrange Kingdom, and to suggest plans for checkments for giving effect to the proposal ing or avoiding those encroachments for from the North. And unless some of the future-io decide upon the best your abler correspondents shall have fore-means of increasing the supply of faithful stalled me in this communication, I would respectfully recommend, 1. That Strict Baptist ministers through out the land, from one end of the United Kingdom to the other, in villages, as well as in towns and cities, explain to their churches without any delay, that there is a movement contemplated for combining the Strict Baptists in united action with a view to the preservation of gospel churches in the British Empire. At such meetings the Northern resolutions should be submitted for consideration, and a vote taken on the question of uniting in such a movement for the defence of the faith. II. That each minister report the decision of his own church through your pages, with any particulars of general interest affecting the united object. III. That the London brethren hold an early meeting for the purpose of deter mining the expediency of calling an aggregate meeting in the metropolis at men of God as pastors over Strict Baptist churches-and to lay down general plans of action (without entrenching at all on the independence of the churches) that shall be likely to secure a closer union and more regular and efficient co-operation among the Strict Baptists of Great Britain, than have hitherto existed among them. VI. That wherever, from great distance or other causes, any Strict church cannot send a deputation to the meeting in London, it should be instructed to forward a declaration of its approval of the movement, with such other information of its own condition, number of members, &c., as shall supply the lack of a regularly appointed deputation, VII. That the resolutions, general proceedings, and other important business of the aggregate London meeting, be published as a separate report in a cheap form, for a wide distribution; or if deemed best, be printed in a double number of the Primitive Church Magazine, and such | That open communionists will do their other Strict Baptist organs as the meeting may select. I am aware, Mr. Editor, of two things in connection with these or any similar suggestions. First. That Strict Baptists themselves will startle at the recommendation as too bold or too formidable.-Very well.-Let them, however, be sure of this one thing, that unless as a religious denomination they are bolder and more decided than they have been of late, but few years more will pass over our heads before every true Baptist church will disappear from our midst. Secondly. utmost to oppose or neutralize such a movement. No doubt of that. But if Strict Baptists sit still until the open sect cease to oppose, when will they act? Will the day of action ever come, if we wait for the death of "open" opposition? If we do, let us make up our minds to one thing, that our own death will come first, and will there be any "work, or device or knowledge in the grave?" I remain, yours in Christian bonds, December, 1859. Poetry. A LITTLE ONE. JUBILEE HYMNS. Composed for the celebration of the fiftieth Anniversary of a venerable Baptist Minister as Pastor over the same people. HYMN III.* Great God, thy wondrous works of old O'er all the earth, above the sky, To Thee we owe our life, our breath, We hail the day, and bless the grace, O spare him long,-long may he be, HYMN IV. FOR THE ABOVE JUBILEE, To yon bright world, away, away! This, darkness, guilt, and woe. Why tarry here where sin abounds, We tarry here to do Thy will, Thou Lord of Heaven above; And wait Thy glory to fulfil, With holy zeal and love. We tarry here till Thou shalt say, "Thy work on earth is done;" Nor would we haste to close the day Before the setting sun. Through fifty years thy servant, Lord, Of this glad Jubilee. And while in humble faith and prayer, No, not in vain ;-yet, Lord, to thee Manchester, Dec. 1859. WILLIAM STOKES. * For Hymns 1 and 2, see the Primitive Church Magazine for December last (1859), pages 282-3. Reviews. On Redemption. Eleven Lectures by JOHN HOWARD HINTON, M. A. London: Houlston and Wright. Pp. 244. The one great vice that pervades and deteriorates the entire theological system of Mr. Hinton, is that of making reason the judge of the various dispensations of God. Apart from this, his general views are otherwise sound and scriptural, and become obscure and erroneous only when he adopts reason as his guide in theorizing on the great mysteries of revelation. He maintains in a very distinct manner the doctrine of Divine influence, the Divinity of Christ, the election of God, the eternal covenant, human depravity, faith in Christ for salvation, man's responsibility, the everlasting blessedness of saints, and the everlasting misery of impenitent sinners. On these and kindred points, his published sentiments are clear and decided, and we have no hesitation in asserting that a large proportion of those who have been loudest in his condemnation have not carefully read his works or examined his sentiments with a calm discrimination. We must enter our protest, once for all, against such a mode of treatment towards any man, of whatever theological school. It is unjust, ungenerous, and unchristian; and while it inevitably lowers the character of sacred criticism, it fails to secure any adequate compensation in the solid defence of Divine truth. That truth owes nothing to haste, to passion, or to prejudice; and those who employ these weapons in its defence but wound religion in the house of her professed friends. But granting this and much besides, we contend nevertheless, that the service which Mr. Hinton assumes to render to the church is perfectly gratuitous. We are nowhere required, nor is it necessary, to adapt the Divine government to the dictates or conclusions of our own reason. For, first, have we sufficient data on which to proceed? Has the great God revealed all the motives that may have determined the moral character of his government? Is it not possible that, in the depths of the Infinite Wisdom there may be other reasons for his administrations, which would make plain every mystery, and remove every apparent discrepancy, but which he has not seen fit to communicate to man? Who dare dispute this right of reservation? And who would venture to deny that, if all the secret reasons were known, every obscurity would be removed, and the whole plan be presented as true and righteous as the unsullied throne of God? But are we in possession of these reasons? And if not, he must be a bold man truly who would venture to assert that, in their absence, human reason has sufficient data on which to form conclusions upon the moral government of God. Such a divine forgets that, to reason from insufficient premises is to overbuild his own foundation, while he equally disregards the admonition that "the secret things belong unto the Lord our God." And secondly, is it to reason or to faith that the government of God, as revealed in his word, makes its ultimate appeal? If "the righteousness of God be revealed from faith to faith,"-if it be true that, in the present imperfect state of our knowledge, we are to "walk by faith and not by sight," then it follows that reason is subordinated to faith in the things of God. If so, then the question arises upon the entire government of the Most High, What hath God spoken?-not Why hath he spoken? And the difference between the two is vast in the extreme; for the one is the enquiry of the obedience of faith, which is a virtue; but the other is the challenge of dissatisfied reason, which is a crime. But, obviously, on no part of the administration of the Divine Being is the employ. ment of reason more unsatisfactory and dangerous, than on those remote portions of the great circle which stand in close proximity with the unseen and the eternal, and over which is drawn a veil too solid and sacred to be penetrated by the vision of short-sighted man. Here human reason loses foothold, and tumbles headlong into darkness, or plunges blindfold into quagmires of pedantic speculation, finding "No end-in wandering mazes lost." The boasted intellect of man here becomes bewildered, and discovers at last, to its own sad sorrow, that he who abandons faith for reason exchanges a solid confidence in the rectitude of God for the crazy, guilty suspicions of a discontented mind, and that, instead of cultivating gratitude for what is revealed, it daringly intrudes upon that which is secret. From such a dictatorial discontent with revealed truth as it is, every sentiment of grateful piety will instinctively retire. The present work of Mr. Hinton abundantly confirms these conclusions, for hav |