fession, that he had sinned by bearing false witness against his neighbour; but instead of this, he goes back a hundred and fifty years, and says in effect, "Though I cannot convict Mr. Kinghorn of shewing a spirit intolerant and malignant towards Mr. Hall, I can produce good and substantial evidence, that Danvers, and Denne, and others, did so towards John Bunyan!" This is as good reasoning as if a high Churchman should charge Dissenters with holding rebellious principles, because, by some means or other, Charles I. was brought to the block; or as if, at some future period, a Baptist writer, in proof of the into lerant and malignant "spirit of the Independents towards Baptists, especially towards strict-communion Baptists, were to adduce the Eclectic Review for May and June, 1825; and were to refer to the manner in which Mr. Kinghorn was there treated, merely on account of his having acted, in regard to communion, upon the principles which the Reviewer had himself defended in a work on Nonconformity!" One would have hoped that the spirit of the following passage from Mr. Kinghorn's pamphlet, would have prevented the Reviewer from showing such a spirit as he has done. "When we are told," says Mr. Kinghorn, "that the spirit of our cause is intolerant and malignant, we do not design to retaliate; we will not return our accusers railing for railing; we say, Let them alone. We cannot consider the Eclectic Reviewer as having unfortunately printed what he afterwards regretted; he has reiterated his charge: he has endeavoured to fence it by authority, which we have examined; he has in substance excused himself by alledging that Mr. Hall said stronger things than he has said; and then he considers his point to be proved, that the spirit of the cause is both intolerant and

malignant! Mr. Hall, with all his violence and acrimony, never went this length."*

It is most amazing effrontery in the Reviewer, to say, "It is our firm persuasion that the grand argument for strict communion, in the view of the majority of its abettors, is expediency, and expediency only." We must leave it to the public to judge, whether this has ever been employed as an argument at all, much less, as "the grand argument!" The strict Baptists say, "Whatever is right is wise!" They consider it right to obey strictly the order prescribed by the New Testament for the discipline of their churches, not doubting but the results, as to their purity and peace and increase, will prove the wisdom of their conduct.

The Reviewer speaks feelingly" on an instance which came to our knowledge very recently," which he thinks justifies the above assertion. I am satisfied that the church referred to considered it right to adhere to their original constitution, and therefore opposed their pastor, who had attempted, without even consulting the deacons, to subvert it! Opposing most decidedly the doctrine of expedience when a positive institution is in question, yet if non-admission to christian communion could ever be justified on that ground, it would have been in this case, where the Pædobaptist, who applied for admission, had just before most publicly aspersed and grossly misrepresented the principles of the church which he wished to enter, and some of the most respectable ministers of the Baptist denomination.-Surely the Reviewer must admit the " very recent instance" would justify it, even though he himself were the person alluded to!

I now leave the matter to the candid and serious consideration of the

Considerations addressed to the Eclectic Reviewer, p. 27.

reader, and most heartily coincide with the Reviewer in saying, "The simple question to be determined is, What is the law of Christ? and that being ascertained, it is the duty, as well of churches as individuals, to adhere to it, at the hazard of any apprehended consequences." If the New Testament plainly declares it to be his will that all his disciples should be baptized, and as plainly proves, that no unbaptized person was ever admitted into the primitive churches, then let ministers and churches be determined to regard his authority, and to imitate his apostles, that thus "the ordinances may be still kept as they were at first delivered."

It is a good remark of the excellent Dr. Owen, in his Commentary on Heb. xiii. 10. "Herein lies the safety of all believers and of all churches; namely, to keep them selves precisely to the first complete revelation of divine truth in the word of God, let men pretend what they will, and bluster while they please: in an adherence to this principle we are safe; and if we depart from it, we shall be carried about through innumerable uncertainties into ruin."

To conclude:-In his number for May, the Reviewer informs us, that in certain cases he would not object to join the communion of the establishment; and in his number for June, that Baptism is repealed! It will be recollected, that the defenders of strict communion have always asserted that their opponents must eventually acknowledge such consequences, and the Reviewer has been compelled to confess that he cannot avoid them.

A STRICT BAPTIST.

Baptists' Register of Births.

To the Editor of the Baptist Magazine.

SIR,

worthy of insertion in the last month's Magazine, I now continue the subject by proposing to your notice, secondly, what I consider the proper means for removing the grievance under consideration.

This I must confess to be the most difficult, as it is much easier to point out evils, than to suggest a remedy for them. However, it seems to me that this part of the subject involves two considerations. The first, In what manner the Registers already in existence should be treated? and the second, What should be the course adopted respecting future Registers ?

As to the first; I do not know what hope can be entertained of the legislature doing more than pointing out, how, and where, they should be preserved, and the degree of credit which should be attached to them. For certain purposes they might perhaps be declared as sufficient evidence, and to that extent, I do not think it would be unreasonable to anticipate a compliance. But the second, and most important question is, What should be the course adopted respecting future Registers ?

Would there be any objection on the part of the Baptists to an application being made to the legislature, to allow them to have the births of their children registered by the clergyman at the church of the parish wherein they take place, (a proper fee being paid him for his trouble in so doing,) and that such Register should be made on the production of an affidavit,* sworn by one witness or more present on the occasion of the birth? and also, that it should be as compulsory on the clergyman so to do, as it is to register Baptisms administered according to the rites of the Church of England. It does

not appear to me that the Baptists would act at all inconsistently with their principles, in asking for such enactments as these. There is no objection on the part of Dissenters generally, to being married at the Church of England, and according to its service, it being looked upon in the light of a civil institution. Why then should an objection be made to registering the births of their children in a way, which must be considered as merely a political, and not a religious regulation? If, however, this should be seriously objected to, perhaps the legislature would pass an act, recognising Dr. Williams's Library as a public depository, and alter the mode of registering conformable to the plan above suggested, or in such other way as may be thought most advisable.

That there would be a disposition on the part of the government to afford relief to the Dissenters, on this subject there can be no doubt. The times are too liberal, as is also the government, to allow Dissenters be ing placed on a different footing respecting what are unquestionably

burying in woollen, it is enacted that the

ministers of every parish shall keep a Register in a book, to be provided at the charge of the parish, and make a true entry of all burials within his parish, and of all affidavits of persons being buried in woollen brought unto him according to the said act.

The above I should think would meet the case; but of course not any thing should be done without mature reflection. For which purpose I should propose, that any Gentleman who would be willing to enter into the consideration of this subject, should send a letter, directed to the Editor of the Baptist Magazine, (I presume, Sir, you have no objection to be named for that purpose,) and when a sufficient number shall have expressed their willinguess to afford assistance, then, that a private meeting of them shall be called. I have no objection to undertake the task of convening it, and I send you my address that you may know on whom to depend.

After a plan has been matured, it will be prudent and desirable to confer with the Society for the Protection of Religious Liberty, and also with the Deputies, as undoubtedly a simultaneous movement by the whole body of Dissenters, would have weight than that of a part only.

more

If the legislature should object to grant assistance, we must then consider what we can do for ourselves; but, for my part, I cannot anticipate a refusal.

I am, Sir,

Your obedient servant, A Baptist, registered at Dr. Williams's Library.

MENNONITES.

LETTER, No. VIII.

Medeblik Sept. 29, 1820. IMMEDIATELY after my arrival here, I sought out the Mennonite Baptist minister, a Mr. Engel. He was out

when I first called, but an hour afterwards I found him in. I told him the message I had come upon, and asked him if he had received the Circular. He had not, so that all was strange to him at first. I then put one into his hand, which he read, and we afterwards went into a conversation about the Mission. Though not versed in such

Mr. Engel's pastoral charge is but inconsiderable as to numbers; probably not exceeding twenty to twentyfive members. There are, however, several small interests in the neighbourhood, and one at a place they call Twisk, rather large. This latter I made an arrangement with Mr. Engel to visit; the distance we had to go was about three miles. After a pleasant walk across the fields, we were fortunate enough to find Mr. Van der Hoek at home, who is the pastor of the church at Twisk. He was on the move, to go out, with one of his deacons, on a religious visit; a practice kept up pretty generally among the Baptists on the

Engel mentioned the object of my journey, which gave rise to a good deal of conversation; after which, one of the members rose, and read a piece in prose, of his own composing, for the amusement of the rest. It contained a moral, and was drawn up with much good sense. After him rose another, who read a piece of poetry, also of his own production. Between the readings, there was conversation, bearing chiefly upon the pieces read. Such societies are pretty general in Holland; their object seems to be, a more rational way of amusement than common. Religion and politics are subjects not allowed to be brought forward.

Medeblik is a naval port, and it would have been interesting for me to look through a naval establishment of a country, which once swayed the sceptre of the seas; but I had to set off next morning for the Helder, whence I hope soon to write you. Till then, I am, &c.

W. H. A.

These visits are made a short time previous to the ordinance of the Lord's Supper, which, on the Continent, in most parts, is administered but four times a year. Mr. Van der Hoek and his friend, sat down again, and gave us their company for about an hour. As this was the first time of his ever hearing of the Mission, or of the English Baptists, he listened with the more curiosity, to what he now heard of both. He appeared to take an interest in what I detailed respecting the Mission, thanked me for the Circulars I put into his and his deacon's hands, and said he was only sorry that he was, by appointment, obliged to leave our company, and the subject. We passed about another hour with the family, who had many questions to ask about England, and then returned to Medeblik. On our way, Mr. Engel said, he had that evening to attend a Society of which he was a member, and would be glad, if agreeable, to introduce me. 1 consented, and we went. The company was not large, but respectable and mixed. Among others, 1 observed a naval officer. On introducing me, Mr.

Writings.

No. VIII.

PSALM XXXVI. 9. "In thy light shall we see light."

This clause is a philosophical truth. God, like the sun, says Bishop Horne, cannot be seen, but by the light which himself emits. The Psalmist elsewhere more expressly compares the Deity to this celestial luminary. He is not only the author and conserver of natural, and the giver of eternal life; but eminently the source of that which is spiritual and divine. The effects of the fall are like those of winter. When man bad forsaken God, and he, in consequence, bad withdrawn from man, we were left in the condition of certain animals, which remain torpid during the winter months; but when the sun gains strength, it restores life and light together. T. WILLIAMS.

Zech. xiii. 7. "Awake, O sword, against my Shepherd, and against the LORD of hosts." man that is my fellow [equal] saith the

This is a peculiarly striking exhibition of the Divine justice, as exerted on the Lord Jesus Christ, as the substitute of his lost and guilty people. Here Jehovah appears as the moral Governor of the world; Mercy seems to retire till Justice is satisfied, the honour of the Divine government secured, and the full salvation of the elect accomplished.

A note to President Davies's sermon on "The Divine Perfections illustrated through the Sufferings of Christ," [London, Edit. 1815, Vol. II. pp. 379, 380,] contains the following anecdote and remarks, which appear to me to throw a considerable degree of light on the text now under our review.

"How astonishing was the rigid justice of Brutus the Elder, who, in the spite of all the passions of a father, passed sentence of death upon his own sons, for conspiring against the liberty of their country. While the amiable youths stood trembling and weeping before him, and hoping their tears would be the most powerful defence with a father; while the senate whisper for the moderation of the punishment, and that they might escape with banishment; while his fellow-consul is silent; while the multitude tremble and expect the decision with horror;-the inexorable Brutus rises, in all the stern majesty of Justice, and with a steady voice, not interrupted by one sigh, turning to the Lictors, who were the executioners, says to them, 'To you, lictors, I deliver them; execute the law upon them.' In this sentence he persisted inexorable, notwithstanding the weeping intercession of the multitude, and the cries of the young men, calling upon their father by the most endearing names. The lictors seized them, stripped them naked, tied their hands behind them, beat them with rods, and then struck off their heads; the inexorable Brutus looking on the bloody spectacle with unaltered countenance. Thus the father was lost in the judge; the love of justice overcame all the fondness of the parent; private interest was swallowed up in regard for the public good, and the honour and security of government.

See Universal History, Vol. XI. p. 360. Liv. L. ii. c. 5.

"This, perhaps, is the most striking resemblance of the justice of Deity that can be found in the history of mankind. But how far short does it fall! How trifling were the sufferings of these youths compared with those of the Son of God! [They too were criminals, he was holy and free from sin.] How insignificant the law and government for which they suffered, to that of the divine! How small the good of the public in the one case, to that of the other!"

John xv. 1-5. "I am the true vine, and my Father is the husbandman," &c.

This discourse happened, as I conceive, while Jesus was passing from the supper-chamber to Gethsemanebetween the city and the brook Kedron, where, probably, were many surrounding vineyards; and, as it was now the 2nd of April, when the vines in Judea are pretty forward, and the full moon, his disciples might, perhaps, admire the plantations as they passed along. Jesus, ever ready to divert their minds from natural to spiritual objects, improves the subject; and, in strict conformity to the imagery of the Jewish prophets, compares himself to a vine. "I am the true vine-ye are the branches-my Father the husbandman. As branches are engrafted in the vine, so are ye, by discipleship, in me. As the successful graft unites its sap with the stock, and abiding in the vine, brings forth fruit; so my true disciples being united to me by Divine grace, derive from me spiritual life, and bear the fruits of a holy conversation. But those who follow me by a barren profession only, are like that graft which, never probably uniting with the stock, withers, and becomes a dry stick, fit only for the fire. The living branches must be pruned, indeed, to continue and improve their bearing; but dead ones are gathered for the flames." Such, I suppose, to be the import of this similitude: and the grand truth` intended to be inculcated is, that all our spiritual life and holiness depends on Christ,-" Without (or separate from) me, ye can do nothing."

VOL. XVII.

2 L