washing of water and by the word." vol. iv. Lect. 78. p. 151. Again: "I do not know that this was ever called in question till lately, that a controversy has arisen among the English Baptists, whether persons of other Christian denominations may not be occasionally admitted to the holy communion with them; and it became necessary for those who adopted the affirmative to maintain that baptism is not a previous condition. This assertion arose out of their peculiar system, which denies the validity of infant baptism; but to every man who contents himself with a plain view of the subject, and has no purpose to answer by subtleties and refinements, it will appear that baptism is as much the initiating of the Christian, as circumcision was of the Jewish dispensation. An uncircumcised man was not permitted to eat the passover, and an unbaptized man should not be permitted to partake of the Eucharist." Works, vol. iv. p. 241.

Dr Campbell, the Editor of the "Christian Witness," states to the same effect, on behalf of the Congregational Union of England and Wales, that the " point in dispute is not whether baptism be necessary to fellowship, but whether affusion or sprinkling be scripture baptism. We do not contend for the right of the pædobaptist to sit down at the Lord's table in a Baptist church, simply on the ground that he is a child of God, but on the ground that he is a believer baptized, in his own view and conscience-baptized in a manner agreeably to the Scripture. On this, as on a pivot, the whole question turns."

From hence it follows, that Pædobaptists are strict, and therefore if strict communion be popish, they are as much to blame as strict Baptists are; and why should the one party bear all the blame? It may suit the convenience of open communionists, as their system symbolises with respectability, to deal partially, and not bear as hardly upon Dr Campbell as the poor strict Baptists; but it is evident as anything can be, that open communion is a distinct system, its supporters form a distinct party, which has not as yet produced any creditable claims to reception, either from antiquity, catholicity, or scripture. Mr Hall's work on the subject, with all its elaborated style, irony, and profound argumentation, if any reliance may be placed on Dr Dick, is a mere system of subtlety and refinement. The denial of baptism as a pre-requisite to the Lord's supper is not any fair deduction from scripture, but a matter of necessity to make the practice of admitting Christians of other denominations thereto, consistent.

To be honest and faithful, open communion churches must inform all Pædobaptists who may apply to them for communion, that they regard them as unbaptized, and then according to Dr Campbell the Pædobaptist should retire, because he does not seek communion on that ground. If the church defer and say-But they believe in their own conscience they are, and therefore we receive them, a most pernicious principle is admitted, viz., that it is not for the church to judge of the qualifications requisite to its own membership. And is such a case a dubious one-does not the church know positively whether they have been baptized or not? Yes, verily, and immediately sets to work to prove that they have not, but that they ought to be. How would this deference to the views and feelings of a candidate do in other cases? One comes who believes he has been born again, but there is such a known defect in his moral character as is really inconsistent with regeneration-but still he believes he is born again. And upon the principle that a candidate is to be his own judge, he must be admitted.

Whatever be the order of a gospel church, there is certainly nothing analogous to open communion churches to be found in the New Testament. In no epistle to the churches do we find the ordinance of baptism enforced as a duty yet to be discharged. If it could be proved, that all in the primitive church had not been baptized, they are not urged to it afterwards: but in open communion churches they are; nay, it is brought forward as an argument for its defence, that more will become Baptists if you will only first give them the right hand of fellowship, and admit them to the table. Baptism is one of the first principles of the doctrine of Christ; and for members of a Christian church to be referred to it, is to go backwards in the way to perfection. It is like admitting a boy into the bible class, and then sending him to learn his alphabet. When baptism is referred to in the Epistles, it is to urge believers on to more purity of life, more deadness to the world, and more activity for Christ, from a remembrance of what they have professed. It is admitted that we cannot afford to be divided, but open communion

does divide us, and will do. If we were only united, we should put forth an amount of energy that would soon raise us above the contempt of all our adversaries. None regard unity and peace more than strict Baptists do, none bear trials with greater firmness and patience, and none are more ready to help forward the interests of the denomination to which they belong. There may be an apparent tardiness in their efforts to support our missions, colleges, and charitable institutions, but it is because they do not think it is right to give their money in the support of that which they do not allow in their own churches. How can they be expected to take a lively interest in the formation of churches in which the baptized and unbaptized are alike admitted, when they limit in their own churches membership to the former alone. It must then make them stand aloof more than they wish, when they see their contributions applied to the very subversion of their principles.

Let us take a chapter out of the book of the Anti-Corn-law League, and the Complete Suffrage Union. They stand upon a sound, well understood principle. The wisest in the Council of "The League" believe, if they gave up the just, well-defined principle of entire repeal, and ask for a reduction to some five or six shillings duty, they would be divided, weakened, powerless. Our success as Baptists must be based upon the principle of immersion upon a confession of faith as a sine quâ non in the admission of members into our community. And why not? It is the safest principle. The apostacy of the church began in lowering the standard of Christian obedience, and neglecting the laws of Christ. We cannot have too much evidence of true faith in receiving members into the church, and therefore to require baptism over and above others, but not as a substitute for them, must be so far a greater security against the introduction of unconverted persons. It is allowed on both sides to be a believer's duty sometime in his life, and why not demand it now? Can there be any other time or place when it would be more convenient? If order be an indifferent thing, then, at all events, they cannot object to the place strict Baptists would have it occupy; and surely, seeing they do so much appeal to charity, unity, and love, let us see it manifest in a ready assent and consent to the principle of unity we have referred to. Oh, that this were even now done. We should then march on with renewed vigour. We should act out the commission which requires us to teach all nations, baptizing them into the name of the Father, Son, and Holy Ghost. And by the presence of our dear Lord, no man would despise us. Should any neglect baptism, because they do not see it is their duty, let them wait for further instruction; if they refuse knowingly, decidedly, and designedly, their participation of the supper cannot be acceptable to God, nor in any way serviceable to their soul's salvation. "Unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth, seeing thou refusest instruction, and castest my words behind thee?" Ps. 1. 16, 17.

J. D.

THE APOSTOLIC CHURCH AT JERUSALEM.

SIR,-The writer of the article in your January number on the "communion question," of which I approve, assumes, p. 9, the "legislative presidency of the church at Jerusalem." Presidency is frequently ascribed to the church at Jerusalem, and important consequences are deduced from it. But I see no sufficient evidence for the fact in the New Testament. Perhaps you will allow me to inquire through your pages, 1st, What precisely is meant by the terms "the legislative presidency of the church at Jerusalem;" and, 2nd, Upon what evidence such presidency rests. Yours truly,

Feb. 5.

H. W.

PASSING LITERARY NOTES.

THE CITIZEN is a cheap monthly periodical, chiefly devoted to the advocacy of political, religious, and commercial freedom. With much distinctness of thought and energy of diction it points out the duties of Christian citizenship. It will, in its enlarged form, we doubt not, soon secure a widely extended circulation, and continue to exert a salutary influence on the thinking portion of the community. [Westbrook and Isaac, Northampton.]

A CONCISE VIEW OF CHRISTIAN BAPTISM. By JOHN CRAPS.

CONCISE, clear, cogent, convincing; it is decidedly the best pennyworth on the subject, and we are not surprised to hear that the sale has already reached 80,000 copies.

THE PREMILLENNIAL ADVENT AND EARTHLY REIGN OF JESUS CHRIST, irreconcilable with the character of the Christian Dispensation and Common Sense, &c. A lecture delivered at Taunton, by JOHN JACKSON. Simpkin and Marshall. In this lecture the author presents his readers with a powerful, and in some important respects an original, course of argumentation against the millenarian scheme; the advocates of which have much disturbed the churches in the west of England. The pamphlet is well timed, and will amply repay a thorough and patient perusal. That portion of the lecture which exhibits the inconsistency of the expectations of Millenarians with the functions of our Saviour's priestly office and perpetual intercession in heaven, we especially commend to the attention of all who are interested in this controversy.

A LETTER TO A STRICT BAPTIST, on the Lawfulness of excluding Saints from the Table of their Lord. By GEO. HENRY DAVIS. Houlston and Stoneman. THIS Tract we commend to the candid and careful perusal of those who exclude accredited Christians from the Lord's table. "The sophism of your argument, says Mr Davis, "lurks in your use of the word 'unbaptized.' Your conclusion supposes that they whom you prohibit from the table, constitute the same class of persons with those whom the apostles would have excluded... But if it should appear that the unbaptized believers of the present day, concerning whose right to the Supper we are at issue, are in principle, practice, and profession wide as the poles asunder from the unbaptized of the apostles' times, then your treatment of them as identical is an injustice to them, and a greater injustice to yourself. The 'unbaptized' in the apostles' time were Jews, who refused to receive our Lord Jesus as their king, or heathens sunk in idolatry and vice. The 'unbaptized' whom you reject are, on your own confession, Christians who love the Lord, who walk in his ways, who consecrate their powers to his servicewho, according to the conviction of their own minds-minds enlightened by the Divine Spirit-are baptized." The argument throughout is ably put, and merits prayerful consideration.

ELEMENTS OF SACRED TRUTH. Part I. By JOHN ABERCROMBIE. Edinburgh.

DR JOHN ABERCROMBIE, late Queen's physician in Scotland, was not merely an ornament to his profession, but a man of sterling Christian excellence. We trust his works are too well known and appreciated by our readers to need any specific recommendation of ours; they are all adapted in an eminent degree to build up a holy, consistent, intelligent, religious character, on the basis of divine revelation. Few works can be more safely or more usefully put into the hands of youth. The volume before us was the last that issued from his pen, and was the opening volume of a series devoted to a presentation of the evidence of divine truth. It exhibits the dispositions of mind requisite to a successful prosecution of the inquiry to which the subsequent parts were intended to lead. Death cut short this good man's valuable and useful career in the midst of his labours, but he has left behind him a monument more durable than brass, by which he will continue to speak profitably to coming generations.

THE ANTI-MONOPOLIST, Religious and Political. Newcastle-on-Tyne. F. San

derson.

THIS monthly sheet is just entering on the second year of its existence, with

every prospect of becoming a permanent, as it is unquestionably a valuable addition to our periodical literature. It breathes the bracing air of the North, and is characterised by a manhood and vigour of thinking, a fearless independence of cliques and coteries by whomsoever led, and an inveterate enmity to every species of monopoly in church or state, most refreshing to the honest lover of his fellow men. We invite our readers to make acquaintance with this "witness to the people."

MISSIONARY ENTERPRISES IN MANY LANDS. By JABEZ BURNS. 24mo. pp. 416. Aylott and Jones.

AFTER a brief history of the principal missionary societies, the author presents his readers with a number of well-selected and well-told incidents illustrative of the difficulties and successes of missionary labour in all quarters of the globe. No special prominence is given to any denomination, and we feel confident that it will prove to be a work universally popular, and especially welcome to the young. It cannot fail to increase, by its interesting details, the spirit of missions where it exists, or to produce it where as yet it may unhappily be wanting. The volume is adorned with numerous engravings on wood, is neatly got up, and very cheap; we wish it may obtain, as it certainly deserves, a wide circulation.

THE STUDENT, and Young Man's Advocate; a Magazine of Literature, Science, and Art, and devoted to the interests of Trade. Aylott and Jones. STUDY and trade have long been thought incompatible with each other; we are happy that the falsehood of this foolish notion is now in a fair way of being publicly demonstrated, by the able and well sustained periodical before us. It has our cordial wishes for its complete success.

THE LATTER RAIN. January and February. By the Author of "The Dew of Hermon." Sanderson, Newcastle.

THE plan of this little work is to give a text of scripture, with a short but well considered meditation upon it, for every day of the month, and is to be continued throughout the year. We have been very much pleased with the two numbers already published, and think them highly adapted for usefulness in private or family worship, by suggesting profitable reflections at the commencement or close of each day.

HOME RECORD.

SOUTHAMPTON, Portland Chapel.-SERIOUS ACCIDENT AND CONSEQUent Retire- • MENT OF THE REV. J. FORD.-The congregation meeting at the above place of worship was on Sunday morning, Jan. 19th, during divine service, thrown into the greatest confusion and alarm by a very singular and distressing accident. A workman had very carelessly placed three or four bricks against a small door in the roof, which were blown down by a sudden gust of wind. One of them fell on the spot directly over the pulpit, and caused a heavy ornament to descend with great force upon the head of the much-esteemed pastor, the Rev. J. Ford. By almost a miracle he escaped instant death; but he has received such injury as quite to preclude his preaching for a considerable time, and has compelled him reluctantly to resign his pastoral charge of a people very much attached to him. The estimation in which Mr Ford was held, made it very painful for them to accept his resignation, but this was rendered imperative from the very decided opinion of his medical attendants. Mr Ford will take with him the sympathy and prayers of the whole church, who are thus deprived of their pastor, but who are constrained to say, "It is the Lord; let him do what seemeth him good."

GRAVESEND.-The Rev. Edward Smith Pryce, A.B., has resigned the pastoral charge of the church meeting in Ock street, Abingdon, and has accepted an invitation to undertake the superintendence of the Baptist cause, Zion Chapel, Windmill street, in this place.

Acadia College, NOVA SCOTIA.-At a meeting of the Committee of the Baptist Union, Nov. 1844, the Rev. John Pryor, A.M., Professor of Classical Literature in Acadia College, Horton, Nova Scotia, having been introduced, and having presented documents relating to his mission to this country on behalf of the

above-named institution, and having stated the facts of the case, it was resolved unanimously, "That this Committee having heard the statement of Professor Pryor, and examined the documents presented by him, express with great readiness their cordial regard for himself, and their high estimation of the educational efforts made by the friends and supporters of Acadia College. The Committee think it highly desirable that the requisite aid should be furnished to so valuable an institution, and accompany Professor Pryor with their best wishes for his success."

The following are some of the facts upon which this appeal of the Nova Scotia Baptist Association to their brethren in England, is founded:

"The Baptists of Nova Scotia, now amounting to upwards of 50,000 souls, or about one-fifth of the population of this rapidly-increasing colony, have been for some time past striving to impart, not only to their own children, but to the country at large, still lamentably deficient in this respect, the blessings of a sound and enlightened education. With this object in view, they established an academy at Horton, which, having succeeded beyond their most sanguine hopes, and having excited a general and growing interest on the subject of education, it was deemed necessary to establish a college, or university, in addition to the academy. An application having, therefore, been made to the Provincial Legislature, an act was passed, granting a charter, which, having met the full approval of the Home Government, the royal assent was given, and the charter went into operation. Since that period a number of students from Nova Scotia, New Brunswick, and the neighbouring islands of Cape Breton and Prince Edward, have been receiving their education at the college, some of whom have lately taken their degrees. A large number of pupils are also being instructed in the Collegiate Academy, which forms an important part of the institution. Several ministers, filling important stations in the provinces, have gratuitously received their education at these institutions, which are now looked upon by the Baptists in these lower colonies, as the great means of raising up a well-educated ministry to meet the spiritual wants of the people, which shall place them on an equal footing with our brethren of every other denomination, and shall also foster the exalted desire of sending forth missionaries to convert the heathen to God; a beloved brother who has received his education at these seminaries, being about shortly to sail for Asia, to commence a mission there under the patronage of the Nova Scotia Baptist Missionary Society. It is gratifying also to state, that a good number of young men, who have been educated at Horton, have undertaken the care of schools in various parts of these colonies, and there is every reason to hope that an adequate supply of schoolmasters will thus be secured.

"Since their commencement the most vigorous efforts have been made to sustain these institutions, not less than £10,000 having been contributed towards erecting buildings and defraying the current expenses. In consequence, however, of the unprecedented embarrassments in pecuniary matters during the last few years, a debt has accrued; so that, unless aid shall be shortly obtained, it is greatly feared, that, notwithstanding the fairest prospects of success and usefulness, a stop must very soon be put to their operations, and their entire ruin follow.

"The success of this object is one in which the dearest and most momentous interests, both civil and religious, not only of our denomination, but of the whole of these extensive and increasing provinces, is deeply implicated; one in which, if it should, through the want of present aid, finally fail, the efforts and sacrifices, which the Baptists of these colonies have so largely made, will be wholly lost, and their hopes and exertions frustrated for years to come. It is confidently hoped, however, that an appeal to the liberality of English dissenters by a body of their brethren in the colonies, who have been called to struggle and contend for objects beyond all others dear to them, will not be made in vain.

"Contributions towards these institutions may be sent to the Rev. John Pryor, care of Rev. J. Angus, Baptist Mission Rooms, Moorgate street, London. Donations in books for the library, and philosophical apparatus, are earnestly solicited."

[Mr Pryor's testimonials are most satisfactory; the institutions he advocates are deservedly held in the highest estimation; and we sincerely hope he will meet with ample encouragement.-EDITOR.]

Westbrook and Isaac, Printers, Northampton.