Their Lordships and the city of London are therefore in direct collision. As to the result of the conflict there can be no doubt. The Lords will be obliged to succumb.

The Committee on the Slave Trade have made a second report to the House of Commons, in which they state it as their opinion, that no modification of the system of force can effect the suppression of that infamous traflic. Their chief hope is from the internal improvement and civilization af Africa, and for this purpose England ought, wherever her influence can be directed, to encourage the instruction of the natives by missionary labours, by education, and by all other practical efforts, and promote the extension of legitimate

commerce.

The re-actionary movement in FRANCE still goes on. The supplementary elections have taken place in Paris, and are without exception in favour of the moderate candidates. Lamartine has been elected by the department of the Loviet, and will it is to be hoped once more take an active part in the service of his country. Ledru Rollin, Etienne Arago, and some others, have become refugees in England.

ROME is now in the possession of the French, and the keys of the two gates through which the troops entered have been presented to the Pope. His immediate return, however, is not yet spoken of. General Oudinot's reception when he entered the city has been variously described. The Paris journals make it out to have been most enthusiastic; but according to the testimony of others it was with a burst of groans and hisses. A general disarmament is ordered, and all persons possessing or concealing arms are to be judged by court-martial.

The war in HUNGARY still rages with various success to each party. Russian hordes have come to the aid of the Austrians, so that if the battle be to the strong, the Hungarians we fear will be worsted.

An armistice has been concluded between Denmark and Prussia, and the blockade of the northern ports is to be immediately raised. This is emphatieally good news to thousands of our countrymen, and has begun already to give increased activity to various branches of commerce.

In the United States, Asiatic Cholera of the most malignant kind, is rapidly extending. Every possible means to mitigate its effects have been resorted to, but as yet no head can be made against the disease. The President has issued a proclamation recommending that an early day in August should be observed as a day of fasting and prayer, in order that the Ruler of Nations may avert the ravages of Cholera which threaten to sweep over the country.-Days of humiliation have also been appointed by the several religious denominations.

Review Department.

TRUE MODE OF BAPTISM INVESTIGATED; being a plain and compendious summary of evidences in favour of Sprinkling and against Immersion: By THOMAS MILLS. London, John Snow, Paternoster Row; and J. Bakewell, 80, Newgate Street; Nottingham, Thomas Kirk, Peter Gate.

[CONTINUED FROM PAGE 178.]

MR. MILLS endeavours to establish his proposition, by arguing, that there are positive laws which immersionists, as well as sprinklers,

obey in spirit and not in letter. These are, the kiss of love and feet washing. But we deny that they belong to the same class of laws as baptism; therefore, that which may be affirmed of them, cannot, by consequence, be affirmed of this institution.

There are three catagories of laws clearly perceptable in the New Testament. First, positive laws; second, moral laws; and third, laws of custom; these comprise the national and universal, the civil and social customs of mankind. The laws of the first rank, are based on the will of God. They are appointed by his supreme pleasure, and constitute the media through which men receive the blessings of heaven. To this class, baptism and the breaking of bread belong; within its circle sacrifice and circumcision once existed. The laws of the second class are based on the relations which exist between man and man. Of this category are obedience to parents and governors, righteousness in our transactions, and honour to all men. Those of the third rank are based either on the affections of men, or on their ideas of propriety. To this class the kiss of love, the washing of each other's feet, and the custom of men having long hair, belong. The last was a habit prevalent among the Grecians from time immemorial. The first two of these customs were originated by the affections, and the last by the ideas of propriety.

The inferiority of the last class of laws to the two former ones, is obvious. The basis of the first and second are immutable, and ever produce the same right and happifying laws: but the basis of the last are changeable, and as off produce pernicious laws as good and healthy ones. Thus the first of those customs had to be guided by propriety and holiness; the second was not so liable to abuse; but the third was severely reprehended by Paul the Apostle. The essential difference also between the laws of the first rank and those of the last, are most evident. The first were originated by God; the last by man. Those are religious institutions; these civil, or social ones. The first are based on the wisdom and holiness of God; the last on the ideas and affections of men. The first were instituted by Jehovah, as the media through which mortals obtain the blessings of heaven: the last are instituted by man, as the media through which he receives social pleasure and the respect of his fellow

creatures.

The immeasurable superiority of the laws of the first class, to those of the last, will be vividly apparent to every reader. It is therefore highly illogical, and dangerously unscriptural, to argue, that because the kiss of love and feet washing, laws of the last category, may be obeyed in spirit and not in form, that therefore baptism, a religious institution, may also be, without incurring the divine displeasure.

But it will be urged, that if those customs were originated by man, yet they were sanctioned by God: this is proved by his having transferred them into the Christian church. We admit it. But the fact that man could and did originate them, proves that they were subordinate laws, and by no means possessing the importance of religious institutions. The essential constituents of the various religions which God has given to the world, have ever been of that character that man could not have conceived of ordaining such acts as religious ones. Thus, he never could have thought of sacrifice and circumsion as religious rites. The reason is, because these rites have no type in nature, nor are they in harmony with the depraved reason and affections of man. Indeed, reason often despises the soul-renewing institutions of God, and sneers at their contrariety to its principles. The Divine Being has for the wisest of purposes decreed those ordinances in his religions, which fallen man did not and could not conceive. Hence when an ordinance originated by man has been introduced into a system of redemption by God, it has never been a religious institution, but either a civil or social one. Yet still it will be argued, that those two laws are enjoined in the New Testament as evidently as is baptism. This we cheerfully admit. But it does not prove that they are as exalted and essential. To prove they are, it most first be evinced, that the Saviour and his Apostles raised them to the rank of moral or religious institutions. But the above arguments demonstrate that they would not; and we will demonstrate that they did not. Out of many arguments we select one, to show that those customs were transferred by the Divine lawgivers into the kingdom of heaven, in the same rank as they occupied in the kingdoms of this world. We will prove this to be true, first of the kiss, and then of feet washing.

The kiss has been regarded as a social custom from time immemorial. Its rank is in the social class. Mankind never esteemed it as a religious or moral institution. The world has always thought that a man could fulfil all the essential duties of life, and yet sternly refuse thus to express his love. Now when the Apostles enjoined the kiss in the Christian church, unless they informed the brethren that it was no longer to be regarded as a social custom, but as a religious or moral institute, these would, as a consequence, retain their old ideas respecting it. Thus they would still practice it as but a symbol of the soul's warm love. But the Apostles did not state that the kiss was raised to an higher class of laws, nor did they affix any new ideas to it. They but commanded that it should be observed in holiness. It is evident therefore that the Christian princes intended that this love-token should occupy the same rank in Chritianity as it did in society. Hence it is of inferior dignity and importance than baptism.

We shall now prove this to be true also of feet washing. The custom of one washing the feet of another, was not so honourable as the kiss. It was considered as a menial employment. Hence, servants washed the feet of their masters, inferiors of their superiors, daughters the feet of their parents, and scholars those of their teachers. But sometimes a man, to prove the great amount of his affection for one to whom he was equal, washed his feet. This instance, like the kiss, was a social rite, though of rarer occurrence. The Saviour introduced this voluntary submission of feet washing into the Christian church, but did not exalt it to an higher class of institutions. He transferred it in that rank in which mankind considered it to exist, and simply ordained that it should be practised more frequently and cheerfully in the church than in the world. This therefore is not, no more than the kiss, either a religious or moral institute, and consequently cannot be a standard by which baptism is to be judged.

But it will be asked, Is the class of customs considered by the inspired writers as inferior to religious institutions? We will prove that it is. The custom of men wearing long hair, is of the same catagory as the two abovenamed. It was originated by the ideas of propriety, as the others were by the affections of men. It was practised by the Grecians from time immemorial. The "long-haired Greeks,” is an epithet frequently given by to them Homer. Now the Holy Spirit, who sanctioned the introduction of those customs into the Christian church, forbade the entrance of this, because it was not so conformable as were they, to the regenerated nature of man. It was condemned in as strenuous and positive manner by Paul, as the others were commanded. If now the observance of this custom, when thus forbidden, were followed by consequences as fearful as those which overtook the violation of a religious or positive institution, it proves that the class of customs is exalted by God to as high importance as that of religious rites. Hence that it is as destructive to observe a forbidden custom as a forbidden rite, and that an ordained custom is of as great essentiality as an ordained religious institution. But if, when this custom was thus divinely denounced, any Christians dared still to observe it, and no punishment fell on them, while those who perverted a religious institution, received the most condign severity, it proves that that custom and its fellows are not regarded by God to be of so dignified an order as are religious rites.

But although Paul thus reprehended the custom of Christian men wearing long hair, he threatened no sorrows to those who persisted in its observance. After reproving and laying bare its indecorum, he simply says, "But if any man seem to be contentious, we have no such customs, neither the churches of God." Here he leaves

the matter. (1 Cor. xi. 1-16.) But very different were the same people treated for perverting the Lord's supper-a positive institution. The divine wrath fell upon them in grievous afflictions. Paul says, some were sickly," that is, were stricken with disease; others were asleep," they had become the victims of death. (verse 30.) It is now vividly evident that this custom was regarded by Paul as being of inferior importance to that ordinance. Therefore all the individuals in the catagory to which that custom belongs, must be subordinate to all the institutes in that class of which this ordinance is a member. Now as we have seen the kiss and feet washing are of the same rank as it is, and baptism (Mr. Mills being judge) is the sister-ordinance of the breaking of bread, therefore those customs possess not the essentiality of that institution. Hence our readers will see the futility of Mr. Mill's argument; that because those customs are obeyed in spirit, and not in form, that therefore we may thus be obedient to baptism.

But our readers must not draw the inference that we reprehend the observance of these customs. We do but maintain that, being customs, they are of necessity inferior to the laws and institutions of the kingdom of heaven. We fervently wish that there were that holy love and deep humility in the church, which would at once impel and sanctify an obedience to them. They are based on the affections of men, and sanctioned by Christ; and it is because those affections have become obdurate, that they are disregarded by Christians. If the disciples of Jesus did but know and feel themselves to be members of the same family, they would not neglect those customs appointed by the Head of the household. They would obey them in the form, as well as in the Spirit. Oh! for a return to all the principles and ordinances of the kingdom of heaven.

EDITOR.

MORMONISM WEIGHED IN THE BALANCES AND FOUND WANTING: being an Analysis of the Internal and External Evidences of the Book of Mormon, by ALEXANDER CAMPBELL, President of Bethany College, U.S. London, Arthur Hall and Co., 25, Paternoster Row; Edinburgh, A. Muirhead; Nottingham, H. Hudston.

THIS is a plain and pointed exposure of the fallacies of Mormonism. The false assumptions of the Golden Bible are strikingly exhibited. It is proved that this certainly is a new revelation; not one, indeed, of divine power, wisdom, and goodness-but of human wickedness, ignorance, and deceit. Mr. Campbell shows that its doctrines are