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the Novatians, the Donatists, &c., reimmersed persons coming to them from other communities; and were, therefore, strict Baptists: and so were the various sects in the East, and the Paulicians in Armenia, the Baptists in Britain, the Paterines in Italy, the Vaudois, the Albigenses, the Lollards, the Waldenses, and others.

These facts being proved, the writer proceeds to reply to the arguments for free communion, derived by its advocates from the assumption that John's baptism was not Christian baptism: from the inspired canons of Christian toleration; from the spirituality of the Gospel, the promptings of Christian affection, the inconsistency of engaging with Pædobaptists in other departments of worship, and declining intercourse with them at the Lord's-table. In reference to the latter, Mr. Howell remarks:

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"We have already fully conceded their (the Pædobaptists) general Christian character. As such we fraternize with them in every form of worship which is not peculiar to the Church as an organized body. We deem this sufficient testimony of our good-will and desire for their prosperity, so far as they are engaged with us in the same common We give them credit for sincerity and for conscientiousness. What more can be required? The exercises in which we unite with them were duties before baptism was instituted, and would have remained duties to the end of time, had no Christian Churches existed. Since these facts are un. doubted, can our course be inconsistent with the opinions we entertain? Such a thing impossible."

Our author proceeds to argue that the Lord's-supper was instituted to commemorate the death of Christ; not as a test of mutual Christian love, nor as a token of our respect for the sincerity of others; and that, as the Church must judge whether a person has complied with Christ's terms of communion at his table, they are not at liberty to admit those they deem unbaptized; as even Pædobaptists would refuse a pious person, a Quaker for instance, who had not, in their view, submitted to this initiatory rite; that all considerations of interest should be disregarded in connection with the performance of our duty; and that the plea of being unwilling to hold communion on earth with those with whom Christ now communes, and with whom we hope to commune in heaven, is a sophism VOL. 6.-N. S.

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founded on the double meaning of the word; the communion objected to, being ritual, and not spiritual, and is neither an act of faith, obedience, nor worship. The argument is continued by the considerations, that to receive the Lord's-supper with Pædobaptists, is to falsify our principles by acknowledging the validity of their baptism, and confessing ourselves re-baptizers-which is the concession they wish to secure from us; that Pædobaptists of all sorts, have ever sought, and sometimes by persecuting means, to suppress the Baptists, and their regard to a divine ordinance; that they now seek by the plausible pretext of Christian_communion to annihilate a due regard to a divine ordinance; and that Mr. Hall admits that the prevalence of free communion would lead to the Baptists giving up their existence as a Christian Church. It is further urged, that Pædobaptists cannot be admitted to commune with us because they have not been baptized. Infant baptism is not Christ's baptism. This is shewn by the apostolic commission, the teaching and practice of the apostles, and the design of the sacred rite. It is an evil, subverting the distinction between the Church and the world, rendering possible a union of the Church with the state, and both deludes and destroys. As it is without warrant, and is useless, and an evil, it is virtually prohibited, by all those Scriptures which forbid any addition to God's appointments. And again, that Pædobaptists are not baptized, as they have not been immersed: immersion being proved to be essential to the rite. After adducing a great variety of arguments and testimonies in support of the latter position, our author proceeds to urge, that as Padobaptists administer both baptism and the Lord's-supper for unauthorized purposes, and attach to them an unscriptural efficacy and importance, the strict baptists cannot commune with them. This grave charge is sustained by a mighty mass of evidence gathered from all quarters. In the third century and onwards, it was taught that sins were forgiven in baptism, that infants receiving it were purged from original pollution, and that all persons dying without it were lost. So Cyprian, Ambrose, and Chrysostom testify. The Roman and Greek Churches teach the 20

same doctrine; and alas, so do the Lutheran; the Reformed, of Switzerland, France, and Holland; the Episcopalian of England and America: the Presbyterian and congregational communities, by their latest confessions and public documents, ascribe to it some spiritual efficacy, as it brings their children into the covenant, recognizes their membership of the Church, is "a sign of purity, and a seal of the covenant;" and the Wesleyan Methodists regard it as "a means of spiritual regeneration." This pernicious error, it is shown, has led to many others, among which are mentioned, the introduction of unsanctified men into the offices of the Church, and its tendency to universal degeneracy and corruption, as evinced by the Socinianism, formality, and infidelity, of the Lutheran, the Reformed, and other Churches. corruption of the Lord's-supper, the early practice of infant communion, and the efficacy ascribed to it as necessary to salvation; transubstantiation, and consubstantiation, &c., are then noticed; after which Mr. Howell proceeds to argue that we cannot commune with Pædobaptists, because to do so would involve the subversion of the constitution of the Church, as it would recognize the unregenerate (i. e children of believers) as Church members, overturn the authority and discipline of the Church, violate conscience, and involve the sacrifice of truth. A number of important facts are adduced in illustration and support of these statements.

The

The history of free communion next passes under review, where it is contended, that, so far from the policy of open communion tending to make the Churches more prosperous and happy, the experiment has been tried, and has signally failed. Reference is made to the Socinian Baptist Churches in Poland, the German and Dutch Mennonite Baptist Churches, the Old Connexion of General Baptists, and the Particular Baptists in England and in America, for proof of this assertion. A great variety of details are given under this section, containing a glance at the progress and changes of many Churches which have adopted free communion, which deserve the careful consideration of every one, and especially of every advocate of free communion.

Mr. Howell now proceeds to turn the

tables on his opponents, by showing, that strict Baptists are, after all, in some respects, more catholic in their communion than almost any class of Pædobaptists whatever. "Do Episcopalians or Roman Catholics," he asks, “usually receive-do their clergy ever receive the Lord's-supper at the hand of Presbyterian or Methodist ministers?" Do the various sects of Protestants, the Methodists and Presbyterians, &c., commune together? Is there no separation between high and low Calvinists and Armenians? Can two walk together except they be agreed? Do they generally commune with infants whom they regard as baptized members of the Church? Do they not, in excluding them, exclude two-thirds of those they thus recognize as members, from the Lord's-table? And do not many free communion Baptists exclude Pædobaptists from all acts of Church fellowship, except the Lord's-supper? How then can it be said, that the strict Baptists are the only close communionists?

The argument is concluded by the declaration, that the strict Baptists are not chargeable with the sin of schism, Here our author contends, that the unbaptized are not entitled to Church fellowship, and, therefore, that separation from them is not schism; that the Baptists have only adhered to original principles; that they are not Protestants, having never been connected with the papal hierarcy; that they have existed from the time of the apostles; that the Baptist Church is the only one which can claim apostolic origin; that they have been persecuted in all ages; and that it behoves them, out of regard to their illustrious ancestry, and from respect to the Word of God, to stand unmoved on their original ground,

"Firm as the surge-repelling rock."

We have thus given an extended analysis of the work before us, and, ere we lay down our pen, we must commend the volume to the careful and unprejudiced perusal of our readers. Its details and its facts, as well as its entire argument, deserve the careful consideration of every one concerned to know the will of Christ. If any, from kindliness of nature, and a high esteem for many Pædobaptists, have been led, like ourselves, almost to concede the principle of free communion, they may

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be assured, that an honest examination of this volume will test the strength of their opinions, and perhaps lead them, on the whole, to be thankful that their lot has been cast in a strict community. As for others, whose strict notions are firm and fixed, we can assure them, that here they will find a storehouse of arguments to be used on all occasions for the defence of their peculiar position. The maintenance of a divine ordinance from corruption and disuse, and the preservation of the apostolic order of the Churches, are of more importance to the interests of religion than the doubtful good that might result from the general adoption of free communion. While we could have wished that some harsh expressions as to names revered for their high excellencies, had been effaced from these pages, we are constrained to avow the conviction, produced by a careful perusal of this volume, that, though it is our duty to love as brethren" all who “love our Lord Jesus Christ in sincerity," it is most scriptural, most honorable to the exclusive authority of our King, most expedient, most conducive to the overthrow of error, and to the advancement of the real interests of truth, and of the kingdom of Christ, to maintain inviolate the principle, that our communion at the Lord's-table should be restricted to those who have been baptized into Christ."

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THE LASCARS' CRY TO BRITAIN, an appeal to British Christians on behalf of the Asiatic sailors, who resort to the ports of London, Liverpool, &c. More particularly addressed to the directors of the Missionary Societies. By the REV. J. PEGGS, late Missionary at Cuttack, Orissa, Author of India's Cries, &c. Ward & Co., pp. 44. THAT was an excellent description of brother Peggs, given in 1843, by one of the speakers at the annual missionary meeting at Lough. borough, viz., that he was a concentration of cries." How many cries have issued from his not stentorian lungs, prompted by his benevolent heart, it will not be a very easy task to enumerate. We have "The Suttees' Cry," "A Cry from the Ganges," "A Cry from the Tombs," &c., &c. And now the poor shivering Lascars find a vent for their neglect and ill-treatment in this pamphlet. It is well said by Mr. Peggs, "Homo sum," &c., for everything that concerns man and that pertains to his well being, finds in him an advocate and friend.

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From this pamphlet, which, by the way, contains a great deal of extraneous remark and quotation, we learn that "from 1500 to 2000 Asiatic sailors arrive in the port of London annually-that they are wretchedly provided for in the port-neglected by the captains in whose service they come over-that the repeal of the East India Company's charter has deprived them of the protection they formerly enjoyed-that the places where they are lodged are miserable sheds, unfit for the purpose that they often die of cold and disease that a recent attempt made by the Seaman's Society failed for want of support -that the Asiatic sailors are of various countries, and hence of different religions, Mussalmans, Idolaters, and of every castethat they are often thrown on the Metropolitan parishes - that the Government has little control as to their neglect and that no efforts are made for their spiritual welfare.

This pamphlet urges on the British public the justice and the humanity of interposing for their benefit. It contains an appeal to various societies, to the Queen, the ministers of the crown, &c.: it argues that these foreigners, brought to our doors and thrown on our sympathies, may, when instructed, be the means of diffusing in the world the light of life and concludes with a glance at the final triumph of Christianity in the East, as a glorious event to be accomplished by British Christians, and to be an eternal honor to the British name.

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THE DISCOURSE ON CHRISTIAN BAPTISM, BY MR. T. STRATTON OF HULL, EXAMINED. By JOHN CRAPPS. Houlston, and Stonepp. 52. Baptism again! The activity of pædobaptists is refreshing. Mr. Crapps has aquitted himself well in this pamphlet. In closeness and point, it surpasses most of his other pungent and useful efforts on this subject. From the household of Stephanas," Mr. Stratton the text, 1 Cor. i. 19, "And I baptized also professed to derive five conclusions, which are said "easily, naturally, and in order arise out of the case." I. A conclusion against making baptism "the ground of denominational distinction. II. Aganist the practice of giving public exhibition and éclat to baptismal services. III. Against limiting the rite to adults only. IV. Against linking together baptism and the Lord's-supper. V. Against immersion. With what wonderful powers of extraction must Mr. S. be gifted, to draw all these conclusions out of such a text! Mr. Crapps grapples with every point mooted in his sermon, and has our hearty thanks for his performance.

EDITOR'S CORRESPONDENCE.

A Correspondent enquires, "Is it quite proper that the members of a General Baptist Church sanction the requirements of any of its officers or managers, in demanding silver on entering the gallery, at a Sabbath school anniversary? and can such requirement and concession be justified or vindicated as expedient and constitutional, by an appeal to Christian principle and the word of God?" To this we reply, that in the case referred to silver was not "demanded" on entering the gallery. The bill forwarded says only, that it will be " gratefully received." As a rule there may be objections to the practice, but we have heard "a grave and reverend senior" contend with great power of argument that there might be circumstances in which it would be justifiable. If the appeal be to the word of God, will not the whole practice of public collections be found to be disapproved? -1 Cor. xvi 2. We shall be glad of the remarks of any of our judicious correspondents on the whole question of public collections; embracing, if possible, a satisfactory account of the manner in which the early Christians

and those in the first three centuries provided for the claims of the ministry, and the calls of the distitute and afflicted.

LITERARY NOTICE.

On the 1st of June will be published, A Pictoral and Descriptive History of China and India, from the earliest period recorded to the present time; in which the manners, customs, religion, and domestic practices of a people hitherto but little known, are delineated with great fidelity, and in a peculiarly pleasing style.

The embellishments are of the first order, illustrating whatever is peculiar to the inhabitants of these countries; their dress, mode of agriculture, commercial pursuits, arts, sciences, literature, and, in fact, whatever is of importance to be known. The plates, 32 in number, are printed in tinted lithography, in the new style of the art; and the wood engravings, of which there are 138, are executed by artists of celebrity, from accurate drawings made expressly for the work. With Maps of China and India.

OBITUARY.

DEATH OF REV. C. E. KEIGHLEY,

OF COVENTRY.

IT is with deep regret that we record the death of Mr. Keighley of Coventry. This event was unexpected, both by the Church there, and his friends generally, and has thrown a gloom over their minds, and over the prospects of the General Baptist interest in that city. Mr. Keighley had been indisposed for about three weeks, and no apprehensions were entertained, either by his medical adviser, or himself, that the malady would terminate fatally, until Friday evening, May 24th; and on the following day his liberated spirit winged its flight to a brighter world. So rapid was the change! His remains were interred in the General Baptist burying ground at Longford, on Thursday, May 30th. The mournful funeral procession was attended by nearly all the Dissenting and Wesleyan ministers in Coventry and the neighbourhood, and a long train of mourning friends. The funeral service at Longford was conducted by Mr. Goadby of Leicester, who had been invited specially for the occasion, in the presence of a crowded and deeply affected assembly. On the following evening, Friday, May 31st, the event was improved at Coventry. Though the notice was short, and the time the market day, the chapel was crowded,

many ministers being present. The Rev, Dr. Hewlett opened the service, and the Rev. Mr. Franklin concluded with prayer, and a consolatory discourse was delivered by Mr. Goadby of Leicester, from John xiv. 2-3; Mr. Chapman, of Longford, gave out the hymns. May the Great Head of the Church, yet smile on his people; heal this painful breach; and sanctify this visitation to all survivors!

JAMES HARDSTAFF, the subject of this brief notice, was born of pious parents, at Newthorpe, near Ilkeston, May 15th, 1826. He was deprived of the watchful care of his mother in early life, as she died June 9th, 1837. An interesting account of her appeared in the General Baptist Repository, January, 1838. James was of a meek and amiable disposition, and has reminded the writer of Dr. Watts' description of the rich young man whom Jesus loved, as

"A modest, sober, lovely youth." He was a teacher in the Sabbath school at Ilkeston, and much beloved by the other teachers. About two years and a half since, he stated, that his mind was impressed under a sermon from the parable of the labourers in the vineyard, and he attended the inquirers' meetings for instruction and encouragement. Still, like the poor man at the pool of Bethesda, while others came to Christ, found mercy, and were baptized in his

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name, dear James stood lingering, and feared to advance. A few months before his illness commenced, he was removed to Nottingham, to the office of Messrs. North and Co.; but he frequently came home for the Lord's-day. In that town he was attacked with a fever, which, though happily removed, appeared to give vitality to the seeds of death which were sown in his delicate constitution. The fears of his affectionate father and family became alarmed for his safety, but

"The pale consumption gave the fatal blow, The stroke was certain, though the effect was slow."

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His last interview with the teachers was at the annual social tea-meeting, at the beginning of the present year. He was much desired to be present, but it is feared he took cold on going home, and from that time almost imperceptibly sunk, till he became an inhabitant of the house appointed for all living." A prayer meeting was held at his father's house on the Wednesday of the week in which he died. He lay upon the sofa, and the addresses, the hymns, and the prayers, had special reference to him. How little did any one present suppose that he was so near eternity! On Friday morning, April 5th, 1844, his father left home about ten o'clock. Two or three times he was seen in the following hour, but his sleep, as it was apprehended, proved the sleep of death; and his sorrowing parent was summoned home with the affecting message, "Dear James is gone!" This was announced after tea at the Conference then held at Ilkeston, and spread a very solemn feeling over the minds of many who knew and loved him. When our children and

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friends are launched into eternity, we anxiously "gather up" every thing that gives us hope of their interest in Christ. In the writer's last interview, he said, "I feel as if I could lay hold a little." Το another friend some days before, he said, "There appears like a vail between me and Christ." How suitable the exhortation of the apostle to the young and to the old, "Give diligence to make your calling and election sure; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."-2 Peter i. 10, 11.

The remains of our departed young friend were laid beside those of his mother, and other members of the family, at Newthorpe, on the following Monday evening. The scene was deeply affecting. The burialground is about to be enlarged by gift and purchase about 600 yards, and the wall was partly removed, that the remains of the mother and the only surviving son, like kindred streams, might mingle.

May the

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tears and impressions of that solemn evening be long remembered. His death was improved at Ilkeston, on Lord's-day evening, April 14th, by Mr. Peggs, from 2 Cor. iii. 16, "The vail shall be taken away." touching account of his experience and death, written by his bereaved parent, was read to a deeply sympathizing audience. funeral sermon, from the same text as at Ilkeston, was preached at Newthorpe, on Lord's day evening, April 28th, to a numerous congregation.

"The voice of this alarming scene
May every heart obey;
Nor be the heavenly warning vain
That calls to watch and pray."
A FRIEND.

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it, for insertion in the Repository: a request with which he kindly promised to comply.

2. Wolverhampton Case. Mr. Derry reported that he had received only £ 6. 5s; towards the £40. proposed to be raised to assist in the effort to establish a General Baptist interest here, this year. Mr. Shore, the minister, being present, was requested to report as to the state and prospects of the cause, and gave a pleasing account. Brother Derry was requested to endeavour to obtain, by circular, the requisite sum, it being judged exceedingly desirable that this interesting station should, at this juncture, receive this assistance.

3. Considerable discussion was had in reference to the power of registrars to use licensed chapels, for the celebration of marriages, irrespective of the inclination of

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