common faith," and yet if so, how painful is it! 5. We do not say so. To recommend a restriction which is deemed an evil, though it be a mitigated evil, in lieu of a binding duty is like recommending a little lie, instead of an absolute truth. It would be a poor apology for a person to say that he would recommend absolute truth" IN OTHER CIRCUMSTANCES." The Editor feels that he has a right to reply on equal terms, and in the same number, to any statement of a correspondent relating to himself, and has done so. All that relates to the letters of the other brethren has been inserted in this part of Mr. Green's letter and is open to their reply, the other part is not inserted for want of room.—ÉD.] WHAT IS CHRISTIAN FORBEARANCE 6. Whatever might be the question before the church, it did not prevent the pastor from consistently urging the duty of admitting the unbaptized to full membership. If the church had refused to WE hear a great deal about forbearance acquiesce, why, then, "Better give up -toleration-intolerance, and bigotry, every chapel we hold, than for the sake but the more I see and hear of them, the of retaining one of them to fail in obey-more thoroughly am I convinced that ing our heavenly Master's will." The very few know what these words really church, in our correspondent's view, has, mean. It is a very easy matter to make all along, failed to obey, and himself with it, but the chapel, notwithstanding the above avowal of duty, is held still The scribes and pharisees acted thus, but our Lord said, "Do not after their works, for they say and do not :" Matt. xxiii. 3. 7. The terms of insertion were these: "that it go in entire, and that whatever reply it may receive....may be given not as a running comment in the margin, but as a separate article." This was strictly complied with. But the editor felt that as the author approved of full church communion, it was inconsistent in him to treat the sub ject as one affecting the Lord's table only, and that it was impossible to test the accuracy of his sentiments without a knowledge of their real extent. His correspondent was, however, indignant at the disclosure. "Courtesy," he said, in a note referring to it, "does not require me to describe what is mean as generous, candid, or fair, and what is false as true and honest." In the note inserted in the magazine for March, he strongly intimated that the statement was not true. And even now when it has been proved to be strictly so, he says that it was "very like a misrepresentation." Whether there be any thing like jesuitism in this or not, it does not appear to the Editor to become the disciple of Jesus. Christian consistency is far more important than theory, and the want of it must not be expected to be treated as unimportant in the cause of God. a sermon, or a speech, or a pamphlet, or tract, on the duty, loveliness, and benefits of forbearance and toleration; or to rouse the indignation of our hearers or readers against the hateful forms of bigotry and intolerance. But when you stop to ask yourself, has the man told us what he means by these epithets, you are at once presented with a blank. I ask what forbearance is-and the answer, the only answer I can get isyou must exercise forbearance-I ask again what are the limits of forbearance again I am told, you must forbear. Now, Mr. Editor, what I could like to see, is a full and fair examination of this subject; and I should esteem it a great favour if you or some one of your correspondents would show us what scriptural forbearance is-upon what doctrines, or duties, or ordinances, it is to be exercised, and what are its limits. If I might conclude from the way in which people talk and write on this subject, I should say, that they wish me to open my arms wide enough to receive all who assume the name of Jesus, albeit they may virtually discard the doctrines he taught. I am glad to find that you are not so latitudinarian. You have not so learned Christ. I am, yours, NICHOLAS GIBSON. Newcastle-on-Tyne. T Reviews. Barnes's Notes on the Epistles to the Thessalonians, Timothy, Titus, and Philemon. Pp. 390; printed page 5 by 3 in.; London, Aylott & Jones. The publishers are intending to reprint the whole of Barnes's biblical works uniform with this volume. The notes are given without abridgement from the original American edition. The editor is Mr. Ingram Cobbin. While we agree with his testimony as to the eminent piety and solid learning manifest in them, we cannot say so much for their "sound theology." On many points he is sound. But what can be said of such passages as these. "He counted me faithful" 1 Tim. i. 12. "This is equivalent to saying, he reposed confidence in me. It means that there was something in the character of Paul, and in his attachment to the Saviour, on which reliance could be placed, or that there was that which gave the assurance," that is, to God, "that he would be fatihful." Again, on the words "I obtained mercy because I did it ignorantly in unbelief,' he says that Paul's ignorance and unbelief "served to modify his guilt, and were among the reasons why God had mercy on him." He also advocates the doctrine of universal redemption. To those who are accustomed to discriminate, however, the notes, as a whole, are very valuable. The Native Irish and their descendants. By CHRISTOPHER ANDERSON. Pp. 276, printed page 5 by 3 in. London, Pickering; Dublin, Curry; Edinburgh, Kennedy. This is a cheap reprint of a valuable work published some time since. It contains a history of the past, showing how grievously Ireland has been neglected; and reasons out important principles for the pursuit of efficient measures for the diffusion of the gospel among the native population. What has yet been done for Ireland in comparison with its claims? Biographical Recollections of the Rev. Robert Hall, A. M. By J. W. MORRIS. Second Edition. Pp. 359: printed page, 5 by 3 in. Houlston and Stoneman. This work doubtless contains much that is characteristic of Robert Hall, but the very numerous and scarcely-credible inaccuracies which the reviewer has recently discovered in one of the compositions of the same author has destroyed his confidence in any statement which rests solely on his authority. So far as this work is worthy of belief, it shows the extreme laxity of Mr. Hall's views and practice in early life. It is stated that when he was at Cambridge, he "was disposed to exercise almost unlimited forbearance and toleration," being in the habit of inviting Arians and Socinians to preach in his pulpit :p. 57. This was indeed "exuberant charity." In the earlier part of his ministry "he demurred to the doctrines of original sin, invincible depravity, and the final perseverance of all the regenerate," and more than doubted the distinct personality of the Holy Spirit:" p. 37. He also "denied the federal headship of Adam," and "the penal imputation of sin to his posterity," and was even a materialist, believing that the "thinking powers and faculties are the result of a certain organization of matter, and that after death man ceases to be conscious until the resurrection:" p. 46. He afterwards renounced his materialism, and became sound on the deity of the Spirit, and on some other points; but never held the doctrine of particular redemption, believing "that the limiting clause implied in election refers not to the purchase, but to the application of redemption." His early views of baptism underwent only a slight modification in after life." He held that immersion was only a mode of baptism, that a person who had been "sprinkled in adult age" had been baptized, and that to immerse such an one would be to re-baptize him: pp. 46, 47, To the church "order" enjoined in the New Testament. Mr. Hall was almost wholly indifferent. He was "not a disciplinarian ;" he omitted the ordinary practice of giving and receiving letters of dismission and recommendation on the removal of members from one church to another; and instead of being studious of the observanceof divinely"prescribed forms," deemed that the most scriptural mode of church government which best promoted his own views of brotherly love: 128, 266. On the subject of communion the author speaks with an unbridled tongue; but though his high colourings, flatteries, and epithets of scorn are carried to an extravagance rarely excelled, we do not value his opinions sufficiently to think them worthy of further notice. Lectures on the Scriptural Truths most op-spired writers said most about it, and wa posed to Puseyism. By J. E. HOWARD, its most finished example, is to walk in Longman & Co. Christ's appointments, as delivered at the beginning; some of them relating to forms, and one of them being, that his church should (Continued from page 135.) The fifth chapter, "On Baptism and be a baptized body. In observing this apRegeneration," is worthy of the principles of pointment, therefore, we keep Christ in the author as an immersed believer. Its view, instead of losing sight of him. But general contents may be judged of by one the author confutes himself in a preceding sentence, "To assume that God shall give passage, for although baptism is quite as spiritual life at the moment when it may much a form as a baptized church, he asks happen to suit the convenience of the parent respecting it, "Since the confusion into to have his child christened, is certainly a which the church has fallen has misplaced denial of the sovereignty, and of almost all every thing, are we at liberty to neglect the other attributes of the Almighty:" p. 161. Lord's command ?" and replies, "Surely not. On the subject of baptismal regeneration, This were a kind of antinomianism, for there it is remarked, that "one could scarcely say is nothing to hinder a christian from yielding the Reformation effected anything, and the obedience to this rite; and nothing can posPuseyites may, with all possible triumph, sibly render nugatory our responsibility to claim Cranmer as their own here:" p. 169. obey in every thing which is possible, the The texts on which the doctrine is founded commands if our Lord and Master." But are as a whole well expounded. By the the example of the strict baptists proves it to words, Except a man be born of water,' "be quite possible to obey the appointment of &c.: John iii. 5, he thinks our Lord might our Lord,- -an appointment said to be so have a more hidden meaning than that evident to every "unprejudiced person," that which lies on the surface, and says that at his church should be a baptised body. Nothat time baptism into our Lord's name had thing therefore can "render nugatory our no existence. This statement is obviously responsibility to obey" his appointment, by incorrect. Before, indeed, our Lord came, forming his churches of baptized believers John merely baptized into the belief of him only. as to come, but after Christ was manifested, The fact that infant baptism depends on he required belief in him, as the "Lamb of tradition for its support, renders it, the God," and must have baptized into his author remarks, "a kind of impregnable forname; besides that, it is evident from the tress," to which the Puseyites can always same chapter, that Jesus was himself teach- resort when pressed by the evangelical ing with a view to baptism, and he must of clergy. They can always say "you are necessity have baptized into his own name. obliged to rest upon tradition to prove infant The author adds, that, even supposing baptism." So that to destroy the doctrine "born of water" to refer to baptism, the of baptismal regeneration—“the strong and passage simply means that it is necessary to broad foundation of the Babylon around us," entrance into the professing church:" p. 181. it is of the greatest importance also to root Afterwards, he says, "No unprejudiced per- up infant baptism itself. son could read through the New Testament The following passage shows how accurate without discerning that THE LORD APPOINTED are the author's views as to the spring of reTHAT HIS CHURCH SHOULD BE A BAPTIZED generation: "Our personal regeneration BODY; that all who believe in the Lord takes its spring from that eternal life which Jesus Christ should be baptized in his name." was with the Father and was manifested p. 182. Why, then, does he not conform, as the Strict Baptists do, to this appointment ? He says at the close of the chapter that "to form a sect on views of baptism, or to limit our communion to those who have been baptized after the apostolic model," would be to "lose sight of Christ in the water, and to prefer form to charity (love.)" p. 191. But this is impossible if the former statement be true; for "this is love," says the Apostle, "that we walk after his commandments. The sixth lecture is on "The unity of This is the commandment that as ye have heard from the beginning, ye should walk in it:" 3 John 6. This verse seems to be made for the occasion. True christian love, as it is defined by him who of all the in in this world, that chosen corn of wheat that fell into the ground and died, that it might not abide alone but bring forth much fruit. The church found her birth place in the opened tomb of the Son of God. Hence, from the person of him, who is the second Adam, the quickening spirit, and by the operation of the Holy Ghost, life flows into the believing sinner, true spiritual life, vital union with the risen Son of God." p. 177. the church" The principle maintained is that of Robert Hall, that all who love God should be received as church members, even though it violates the appointment of Christ that his church should be "a baptized body." Love to christians is thus exalted above, obedience to the appointment of Christ. On this ground the Congregationalists are condemned, because, in addition to requiring a person to be a christian, they require him to conform to what they believe to be the appointments of Christ." The Strict Baptists" 'tis said "proceeded a step farther in the downward path than the Brownists, or Congregationalists; if indeed, one can call a further division any deterioration where all is chaos." The only material point of difference between the Strict Baptists and the Strict Congregationalists is their view of baptism, and this in the author's opinion is certainly not a downward step. Their organization, instead of being a chaos is, according to the author's own showing, a fulfilment of the appointment of Christ. This is a point on which he speaks too freely and without proof, The lecture nevertheless contains some important sentiments. It is "far better," as it states, "to be alone with God, as John in Patmos, or even as Elijah in the desert, than to be helping forward by our presence and example that which is con trary to the expressed will of our Lord and Master," (p. 231,) who has appointed, we may add, that his church should be a body of baptized believers, governed by his laws. "If it is God's unity it is a blessed thing; if it is man's unity it is a fearful thing," p. 231. True unity "is not merely an orthodox creed, and correct, even perfect, imi tation of the apostolic organization," p. 211. True, but though life may be absent where all these exist, yet the original unity of the churches cannot be possessed without them. It is well said that "there is a kind of magnetic attraction in spiritual love, which, through God's mercy, draws the children to each other," p. 208. "If we relieve the afflicted it should be done in Christ's name, and the receiver should be taught to pour forth the feelings of his grateful heart in praise to him," p. 207. "A false unity has been one of the great engines employed by Satan in counterworking the designs of God, all through the history of the world," p. 193. "Satan is thus the great parent of schism and dissent. He first separates man from God, and then dissolves the tie between man and man," Gen. iii. 4; p. 195. The union of the Pharisees and Sadducees of Herod and Pontius Pilate, and the loyalty, and godliness professed by the mutinous and murderous Jews, in order to secure the destruction of Jesus, are forcibly used to illustrate the manner in which "the old de-. ceiver can work when it suits him to put on the guise of an angel of light," p. 199. Will the author receive with kindliness the expression of a deep conviction, that the exaltation of charity, in the maimed and unscriptural sense of love to man only, is one of the acts of that deceiver to subvert that true charity, of which the highest exercise is obedience to the appointments of God. Entelligence. THE FIRST STRICT BAPTIST CONVENTION. On Friday, April 24th, various members of the Convention sat down to breakfast at Eagle-street, at half past eight o'clock. Soon after ten, on the motion of brethren J. Oliver and B. Lewis, Brother WRIGHT, of Beccles, was unanimously requested to preside. The hymn-"Come, Holy Spirit, heavenly Dove," was sung, and Brother Reynolds, late of Greenwich, engaged in prayer. The order of business suggested by the Committee was read and adopted. The names of brethren, and the nature of their qualification were then recorded, and contributions received; during which another hymn was sung. THE PRESIDENT then expressed his pleasure on again meeting with his brethren on such an occasion. It was three years since he was introduced to them by their esteemed brother Mr. Stock, who had since been called by the Great Head of the church to his mansion above. In his removal, they had lost a firm, decided, active, and efficient friend; it must be wise, for it was of God, but they were thus called to be most actively engaged in their Lord's service. He hoped that harmony would prevail, that what they did would be under the direction of God, and would tend to the praise of his grace, and their own spiritual comfort. Brother STOCK, of Chatham, then read the report of the Provisional Committee. I. Brother DAWSON, of Bacup, moved "that the Report now read, be adopted and printed," subject to one or two little alterations. He had more pleasure in addressing his brethren than ever before, because they had now a report of past proceedings. The greatest failures in the ministry, he thought, were to be attributed to the want of sound piety. It was not pleasent to make the observation, but a greater number of ministers than one would like to state, have proved gallop; but still, half a loaf is better than that they were never converted to God. He no bread. hoped the Committee would make the most Brother BOWSER, a deacon of the church careful and particular inquiries on this point. at Prescot-street, said, he thought it very He thought the colleges had not been suffi- possible for a young man to be a man of God, ciently careful respecting it. He should like and to thirst for knowledge with a view to the Convention to resolve to raise £500 or the ministry, and yet make the acquirement £1000 to begin with. He had written to a of such attainments one of the main inducefriend, saying, that he should like to take a ments to enter it. He thought that they contribution with him from as a proof should ascertain whether a young man were of their attachment to the cause. His really thirsting for the salvation of souls, friend replied that they had been before- and had shewn this by a sufficiently extended hand with him, that they had obtained about course of usefulness as a member of a 14 subscribers, and raised about £8. His own church. He thought that he should excel friends had also raised the same sum, so that others in zeal and love, and how could he in all he had to present about £17. , Brother HODGMAN, a deacon of the church at Broad-stairs, seconded the motion, which was carried unanimously. have manifested that he did so, unless he had been a member, not for six months only, but for some time. He thought the young men under our care should do the work of Home Missionaries, in their several stations, and preach the gospel statedly in the villages all round them. II. "That it affords this meeting satisfaction and pleasure to hear that the Provisional Committee have accepted a brother who is desirous of being wholly devoted to the work III. "That the brethren present at this of the christian ministry, and placed him meeting, give a cordial and christian welunder the care of an esteemed ministering come to their esteemed brother Day, American brother in the north, for further educational Missionary to Madras; who, in consequence advantages. This Convention is desirous of his ill health, has been obliged to leave the that the best attention of the Committee sphere of his labours; that they sincerely should be directed towards this department sympathize with him, and his beloved wife of christian labour, and would unite in ear- and family, in his present indisposition, and nest prayer that the Lord Jesus Christ will earnestly pray that the Lord of the harvest raise up and thrust forth, in connexion with will be pleased quickly to restore the health our humble instrumentality, suitable la- of his servant, and thereby strengthen him bourers into his vineyard,-men who shall for further service in the cause of the Reinsist fully and freely on the great truths of deemer.” the gospel, and keep the ordinances as they have been delivered to us by the Lord and his apostles." This resolution was moved by brethren. LILLYCROP and OVERBURY, and carried unanimously. This resolution was moved by brethren OVERBURY and STOCK, and carried unanimously. Brother DAY, (who appeared to be in very feeble health,) in acknowledging the kindness, said, that it gave him almost inBrother WEBB, of Ipswich, in supporting expressible pleasure to identify himself with it, said it was exceedingly important that we brethren in England who maintained the should have preachers and pastors who were same faith which he had endeavoured to richly endued with divine grace. Our breth- maintain since he had made a profession. ren were putting us on the road to extinc- He would confine his remarks to the distion; and we had, for some time, been quiet - tinctive doctrine of the Baptist denominaly travelling it. He thought we should tion throughout the world-strict commupoint our own path and keep it with de- nion, for which he himself had been obliged cision. He would make one of ten to raise to fight the battles of the Lord. Remarks £1000 in one year. We should then have a were often made that on heathen ground good starting point. We needed two classes there was no distinction of sects, no such of men. Some churches would be glad to beings as Baptists, Methodists, Independents, have brethren of superior education, others &c.; but this was not the fact. Soon after would like brethren less educated as well; he entered India, he went to the great city we should endeavour to supply the need of of Madras. There he had been preceded by both classes. By taking only two or three a goodly number of men who had laboured ministering brethren under our care, we for the salvation of souls, but though he was should do little. There were scores of welcomed as a fellow-labourer, and had enchurches that would come to us to be supplied joyed brotherly love from all, and the deep with pastors, if it were possible for us to and tried friendship of many with whom he supply them. We must do something more had the happiness to be acquainted, yet as in the way of education than go at this snail's soon as the Baptist banner was unfurled, there |