be surprised to hear that he was baptized in John-Street Chapel, London (Mr. Evans's), by the Rev. W. Shepherd, on Thursday evening, Aug. 9th. The chapel was densely filled in every part, and great numbers who desired to be present were unable to obtain admission; but it is gratifying to add, that, notwithstanding the large attendance, the greatest decorum was preserved throughout. The engagements of the evening were commenced by singing, reading a portion of scripture, and prayer. The Rev. W. Shepherd afterwards preached from John i. 31. Mr. Noel then delivered the following address, the importance of which induces us to insert it at length:

"As I have been requested to address a few words to you on the present occasion, I gladly avail myself of the opportunity to speak on this particular point: why a person who is unbaptized should be baptized after having made a profession of faith in the Lord Jesus in other ways, and, perhaps, for many years. I have not come to the resolution to obey what I must believe to be Christ's command without having fully weighed the ground upon which that step is to be taken. Without having read anything whatever in favour of the exclusive right of believers to christian baptism, I have read all the strongest arguments I could meet with upon the other side. I believe I have weighed well every considerable argument that has ever been adduced for the maintenance of infant baptism as an addition to, and which eventually became a substitution for, the baptism of believers in the christian church; and I have come distinctly to these two conclusions, which appear to me, at least, to be certain, after very much examination. It appears to me to be distinctly true that baptism, as an ordinance of Christ, is first an immersion in water-a being buried in the water; and, secondly, that immersion is meant to be a profession of faith in Christ. If these two conclusions are correct and I believe they will eventually prevail with the christian world-then it follows that a person who, like myself, has only been sprinkled in infancy, is unbaptized, because such a person has neither been immersed, nor has he made a baptismal profession of faith, which two things constitute christian baptism. Should we, then, after having professed our faith in Christ at the table of the Lord, and perhaps many times, come to this, which is the initiatory rite of christianity, and begin again a profession of faith in it? There are several reasons which have led me, and I believe my dear brethren and sisters now before you, to conclude that we should. In the first place, there is no instance in the New Testament, of any person unbaptized (after the institution of christian baptism by our Lord) coming to the Lord's table, and therefore, if we should continue to attend the Lord's table without being baptized, knowing that pædobaptism is not the baptism appointed by Christ, we should be doing contrary to all the precedents of the New Testament. In the next place, Christ has

required a baptismal profession of faith. It does not appear to be sufficient to say that we have professed Christ in other ways; that may be true, but it is no reason why one confession of Christ, appointed by him, should be taken as the substitute for another profession of him, though appointed likewise by him. If he has said to us as well as to others, "Repent and be baptized," "He that believeth and is baptized shall be saved," it is clear that he requires from us a baptismal profession, as well as a profession of faith in other ways. This has been so clearly seen by the churches of Christ in general, that not only in those which are called Baptist churches, but in all others, have they refused to admit to the Lord's Supper, or into church membership, any whom they considered unbaptized. And if a man, for instance, one of the Society of Friends, though he has been a consistent christian for years, has followed the Lord diligently and zealously, has done good by his pen and by his preaching, and is welcomed by all persons who rejoice in seeing the work of the Spirit, as a thorough christian,-if such a person should come to recognize that the sacraments are still obligatory, and that he ought to come to the table of the Lord, there is no church that would receive him unbaptized-neither the Roman Catholic, nor the Anglican, nor the Presbyterian, nor the Independent; and, therefore, the fact of having made a profession of faith in other ways has not appeared to any of the churches of Christ as a reason why an unbaptized person should not, at any point in his heavenward course, be baptized when he comes to recognise his error. Our blessed Saviour has set us an example in this matter;- at the age of thirty, when it was known by all who knew him that he was devoted to God,-when his whole life was a profession of devotedness, and not in the least requiring baptism, either as an expression of repentance or of faith; when John was baptizing converts, because the Kingdom of Heaven was at hand, and was summoning men to believe in Jesus as the Saviour about to appear, then it was that Christ, not certainly needing to be baptized into faith of himself, and needing no repentance, was at that age bap tized after long years of piety. This he did because he would honour all the ordinances of God, not needing them for himself, but with a view to the welfare of others. Is there not much analogy between the bap tism of Christ in Jordan and the baptism of any disciple of his, who, after some years of faith, perceives that he has been ignorant in this matter, and has not understood the doctrine of christian baptism? When to this we add the reason which Christ himself assigns why he was baptized, we see that his authority directly recommends, sanctions, and, as I think, commands that those who find out that they are unbaptized because only sprinkled in infancy, should, like their Lord, be afterwards baptized. He said, himself, when John remonstrated with him as his inferior, and therefore not fitted to be

his baptizer: "Suffer it to be so now, for thus it behoveth us to fulfil all righteousness." He did not mean that there was anything specially righteous, specially great, specially devout, in being baptized, but that it was comparatively a trivial thing, and, as it seems to me, a low duty compared with many, such as faith and repentance; it was but an external profession; nevertheless, it became him to fulfil the least command as well as the greatest. When, therefore, our Lord assigns this as a reason why he, not needing it, should be baptized, he said, in fact, to his followers, "You may think that, making a profession of christianity in other ways, as at my table, or in your intercourse with the world, you need it not; nevertheless, it becomes us to fulfil all righteousness, to keep all the commands of Christ, to honour every ordinance God has given; and, if not for yourselves, in respect to his authority, be baptized, that you may express your wish to be obedient to him in all things." The Saviour regarded the influence which his example would have upon others. We never stand entirely alone in our conduct. Others may be influenced by us for good or for evil; and we have, as christians, to recommend our fellow-creatures, who have not as yet turned from darkness to light, and from the power of Satan unto God, to believe, and to be baptized as a professor of their faith. Now, if we are ourselves unbaptized, they will very naturally evade the command of Christ, and, under the sanction of our example, say, "You do not submit yourselves to the ordinance, and, therefore, why should we?" This is especially true of ministers whose business it is to preach Christ to the unconverted, and to preach baptism to those who may turn to him in truth. But how can a minister urge upon his fellow-sinners the duty of being baptized, if he himself is an unbaptized person? Besides, as it is a minister s duty to administer this ordinance to those who are prepared for, and who desire to receive it, a scruple and doubt might arise in the minds of many, perhaps perplexing and troubling them for many years, if they should be baptized by an unbaptized minister. It seems, then, necessary for the sake of others, no less than it is expedient for myself, that I should fulfil this command of Christ. There is one other argument which has had weight with me, and, I doubt not, with others also, of my brethren and sisters now about to be baptized, in common with almost all the churches of Christ.

There are Baptist churches of strict communion who believe, in common with the great majority of christians, that they must not receive to the Lord's Supper those who in their view are un-baptized. I believe this, myself, to be an error; but since it is shared with almost all other churches, it is to be regarded as an opinion, and not condemned as a fault. Consequently, each christian ought to desire to be in full communion with those churches. They are not more narrow in their minds than other christians, and therefore we

should not shrink from their communion, but seek it. Now, as they cannot conscientiously receive to the Lord's Supper any one who is unbaptized, I and my brethren and sisters would be shut out from the communion, which we desire as a privilege, and seek to fulfil as a duty. Let me add to this, I believe that amongst the multitude of those who, as ministers of Christ, have seen it right to renounce the doctrine of infant baptism as an abuse in the church, and having no sanction in scripture, many have not felt it to be their duty to be baptized themselves. On these grounds, however, it has seemed to me to be expedient not to shrink from publicly acknowledging Christ's authority. The meaning of this rite is far more important than the rite itself. My dear friend, the minister of this chapel, has just brought some of its prominent features before our minds; let me add to it by reading to you a paper which I have drawn up, expressive of my own feelings and of my brethren and sisters now about, with me, to be baptized. Some of you have acknowledged the authority of Christ in this ordinance, others have not; but whether you have been baptized as believers, or whether you believe the sprinkling in infancy to be baptism, I am sure that if you are serious persons you will recognise the necessity of those feelings which, in our case attach to the right of immersion, and which, in your case, I trust may be expressed without it. Let me read this paper, therefore, entreating all whom I address to place themselves in the presence of Almighty God, and endeavour to realise these expressions as their own, so far as they see them to be scriptural, and the call of God to their own souls."

[Mr. Noel then read a long paper expressive of his views of himself as a sinner, and his entire dependence on the atonement of Christ; also, that "as Christ died for my sins, and was buried in the grave, so shall I be buried in the water, in token that I die with him to the sins which caused his death, that I may never again serve sin; and that as Christ rose from the grave, so shall I rise from the water to a nobler and better life above."]

"Now, my beloved brethren," Mr. Noel then added, "all may not see it to be their duty to make this profession, and enter into this covenant, by baptism; but I am sure that every person taught of God, living for eternity, really converted, will feel the necessity of making essentially this confession before God. Let us all be united in that; and if there are any here who have been only attracted by a spectacle, who came merely out of curiosity, may they listen to what my dear friend has already said, "It is too solemn a thing to trifle about." And as you see others in earnest about it, go home and put up the prayer that you may be in earnest too. You know that it is right to care for your souls, to serve God, to prepare for eternity. Go and do what you know to be right for God, for Christ, and hold familiar fellowship with one another as fellow-soldiers and pilgrims on the earth."

After singing and prayer, the ordinance of baptism was administered to the candidates, and the service closed with the benediction.

It will be interesting to our readers to know that the place of worship now occupied as an Episcopal chapel by the Rev. Thomas Mortimer, in Gray's-Inn-Road, has been taken for Mr. Noel, and that he will shortly re-enter on a stated ministry in that " place.

BAPTISMAL REGENERATION.

"The Church and the Church only is the religion of Churchmen."-Adapted from Chillingworth.

The long looked for decision of the Archbishop of Canterbury's court, called the Court of Arches, presided over by Sir H. J. Fust, the highest ecclesiastical authority belonging to the Church of England, has at length been pronounced. And it is decided by this highest and most binding authority in that church, that the Liturgy and Catechism of the Church of England mean what they say, and are not to be interpreted by Evangelical Clergymen, as Puseyites do the Articles, "in a non-natural sense;" and that therefore the doctrine of the Church of England is, that infants are regenerated in and by baptism, and that a bishop is bound to refuse to institute to a living a minister who does not believe this doctrine, as the Bishop of Exeter did refuse to institute Mr. Gorham, in whose case this decision has been given. All this is now simple fact. An appeal is, indeed, made to a secular tribunal, to the committee of Privy Council, the most active member of which, is that eminent theologian Lord Brougham! It is not likely that a secular tribunal will reverse the judgment of the highest ecclesiastical one, in a purely ecclesiastical matter; but even if it does, it will remain a fact, that the Church pronounced its own doctrine to be Baptismal Regeneration; but that a secular power stepped in, and said, "You do not know what you believe. I will tell you. The keys of Victoria and State authority can unlock the mysteries of divinity better than the keys of St. Peter and the Church!"

In the course of his argument, the learned Judge very truly observed, it was no business of his to decide what said the Scriptures, but what said the Church. True, O Judge! The Scriptures are, indeed, printed by the order, by the patent, of the "Head of the Church," i.e. the sovereign of England, yet they are of no weight in deciding any question touching her doctrines, her government, or the means of her support! No; "The Church and the Church only is the religion of Churchmen." Her articles teach that nothing may be ordained contrary to the word of God; yet no judge, ecclesiastical court, magistrate, constable, dragoon, or musqueteer, when acting in her behalf, may listen to a word from Scripture! No; he may only "Hear the Church!" At her command, he may harass evangelical Clergymen or Dissenters,-may distrain goods, or literally shoot women and chil

dren to collect tithes; but he may not hear the plea of the poor Dissenter, alleging that the Church forgets her bible. What a figure would church wardens make before "the bench," if clerical and other village potentates who sit upon it, were compelled to "Hear the Scriptures" instead of the Church, and to decide according to christian laws in reference to the claims of "our Apostolical Creed !"

What a melancholy illustration of perverseness and depravity in our race is it, that the emancipating and ennobling doctrines of the sufficiency of Scripture, and the duty of private judgment, have been openly proclaimed in (so called) Protestant Europe ever since the days of Luther, and that yet all the great Protestant sects adopt the Popish principle of the infallibility of their Church. The Church of England acts on the principle, not that the Scriptures are infallible, but that her Liturgy and Articles are, for to them is the last appeal;Presbyterians on the principle that their Standards and Acts of General Assembly are infallible, since to them, not to the bible, is the last appeal;-Methodism acts on the principle of the infallibility of John Wesley and of Conference, since to them, not to the bible, is the last appeal. All Churches which do not require the authority of Scripture to be supreme over any formulas, rules, articles, creeds, liturgies, or standards, composed by themselves or their dead forefathers, all such Churches are and must be at the core, Popish Churches.

We have a strong opinion, that this general faithlessness of Protestantism to its own principles is a painful cause of much of the open disbelief of the day, and of still more secret unbelief. They have sold their Rock, and their Rock has sold them. The infidel sees nothing but an idolizing of authority by each Church, though each professes to build on revelation. He hears them in one breath saying, "The bible, the bible!" yet in the next, "But with my Church's interpretation of it." That is, the authority of the fathers of the first three centuries,-or of that of the royal "nursing fathers" and mothers, Henry VIII. Elizabeth, and Charles II.-or of the fathers of my sect, dead a century or two ago it may be authority any how of men, of dead sect founders or living church courts; yes, the authority of men, this is the real ground of faith proffered to the infidel by the constitution of the great Protestant sects. All this must be "overturned, overturned, overturned," before Christ can reign, "whose right it is." The Lord hasten it in his time.

We shall be curious to see the course taken by the so-called evangelical clergy. We have been thought uncharitable for doubting the reality and carnestness of their evangelical feeling. We have always thought it impossible that a hearty love to evangelical truth could comport with swearing u feigned assent and consent to such an unevangelical book as the prayer-book,-with

such love to a compulsory and worldly church,-such herding with worldly clergymen, and such shunning of pious Dissenters, such bepraising "of a Popish liturgy," and lauding of "our apostolical Church"

a Church presenting almost as strong a contrast to the churches of the apostles as Popery itself. We shall now see whether there are, as reported, even a fourth or a fifth of evangelical clergymen amongst the great mass of clerical state-pensioners. Nothing would rejoice us more than to see our fears disappointed. But our expectation is, that men who have tampered with conscience so long, in the way described by Mr. Noel, will not prove themselves martyrs to truth in this hour of trial. Every subterfuge will be resorted to, to prove that bearing sacramental efficacy, the "mark of the beast," is compatible with retention of evangelical doctrines.

THE CONFERENCE INQUISITION.

A Methodist bookseller in Manchester has lately published a splendid engraving, incorrectly entitled, "The Independents asserting Liberty of Conscience in the Westminster Assembly," and putting words into the mouth of Philip Nye directly opposed to his sentiments. The title should have been, "The Independents asserting a limited toleration, and shewing the civil dangers of a Presbyterian establishment, to the great displeasure of the Westminster assembly."

Our bookseller might now get up, however, a really historical painting, which would, we think, have a large sale amongst all lovers of liberty, and all haters of priestcraft and the Inquisition; and the title should be, "Messrs. Everett and Burdsall, in the Methodist Conference of 1849, refusing to answer the arch-inquisitor, and cried down for it by a chapel full of brother inquisitors;" while beneath should be Mr. E.'s words, so worthy of an Englishman and a christian, "I will not answer the question. I will never submit to an Inquisition!" The firmness of Mr. Everett, and of Mr. Burdsall too though feeble through age,-the ecclesiastical assurance of Dr. Hannah, and the other Cardinals of the Conference,-with the servile and selfish shouts and cries of the numerous subordinates, would form a fine painting for "the good time coming" to gaze upon with wonder. Yes, with wonder, that thousands of Englishmen could be found willing to contribute their weekly pence, their shillings, and their pounds, to uphold such intolerance in the nineteenth century.

We have been deeply grieved and pained by what we now record. To see Wesleyanism, originated as it was by its excellent founder for spiritual purposes, degraded into a system of the purest clerical aristocracy,-to see it putting down the freedom of the press and discussion, and exhibiting christianity in a light calculated only to disgust freeborn Englishmen, and to harden sceptics, if not to make them;-this is to us a grief and a sorrow indeed. Let Drs. Hannah, Newton, Bunting, &c. study attentively Matthew xx. 24-28.

It seems that an anonymous publication called the "Fly-sheets," had exposed too faithfully the doings in the high-places of Methodism: unable to come at the authors, the mean expedient was resorted to by the priestly brotherhood of getting each minister to sign his name to a paper denying that he had any share in the authorship; that degradation was submitted to by all but some forty or fifty, and from amongst these the individuals mentioned were selected to be first put upon the rack Methodistical by the Conference. We do seriously and earnestly hope that a public subscription will be entered into to honour and reward these "faithful amongst the faithless." It requires moral courage of a high order for a Methodist minister to stand firm under such treatment as Messrs. E. and B. endured, and to abide with cool and christian dignity the ecclesiastical thunders of the Wesleyan Vatican. And well it may: we are informed that, on the authority of the name of Bunting, it was declared last month in Manchester, that "Disloyalty to Methodism was disloyalty to Christ!!!” We do not know that Dr. Wiseman would say more for pope Pius the 9th. Surely John Wesley must be held for a fourteenth apostle, and upon that rock the church is now to be built. Unless all this be speedily altered, Mr. Binney's dictum will have to be asserted of Methodism too, "That it destroys more souls than it saves."

BAPTIST BUILDING FUND.

(Extracts from the Report of the Committee for the Year ending July 10, 1849.)

"Your committee rejoice, that being entrusted with the charge of a fund, created by the legacy of the late Dr. William Newman, to the Baptist Building Fund, the subscribers, at their half-yearly meeting, sanctioned the application of that legacy, and of all future subscriptions and donations, to the granting of loans without interest, for the payment of chapel debts, to Baptist churches which should be willing to give approved security for repayment of the principal in ten years, by twenty halfyearly equal instalments;-and your committee have to state the following result:"Twenty-four churches have been assisted with loans-their debts, to the amount of £2350, with an annual interest payable thereon of £112, are annihilated.

"The committee offer to the general consideration of the Baptist denomination the very large amount of unliquidated debt, and the numerous applications for assistance. They name the injurious influence that debt exerts, by the oppressive interest thereon which must be paid, and in naming it they cannot omit the painful observation, that the demand for interest is, to a large extent, unavoidably met by a corresponding deduction from the remuneration of the pastors, especially where the members are poor, and where that deduction is the most oppressive.

"They refer to, and recommend the consideration of a letter from Mr. Bowser to the committee, which is attached to the Report.

"July 10, 1849.

"Dear brethren,-Permit me to submit for your consideration a proposal for increasing the amount of our Loan Fund, which, if you approve, might be circulated with your annual report.

"If an annual collection from all our churches could be obtained, the amount raised thereby would far exceed £1000, while the pressure upon individual members would be almost imperceptible. The Baptist Manual for 1848, page 37, states the number of our churches in the United Kingdom to be 1911; presuming that 1000 of these have ability to assist-the following division of these for contribution cannot be considered excessive, and unquestionably many churches can without difficulty exceed this estimate, viz:

300 Churches, collecting 5s. to 73. each
annnally, I take at.

175 Churches, collecting 10s. each an.

150

125

100

80

70

£100

85

15s.

110

"I therefore most earnestly recommend this proceeding to our churches as an easy mode of discharging the debt we owe to each other and to the cause of Christ. It is not to be expected that all the churches will at once resolve on such a measure. I trust that many of them will, because they have this encouragement, that £100 collected this year remains in circulation; and if the same course is adopted next year, £200 will circulate, thus a few years' perseverance will raise a permanent fund equal to the requirements of the denomination.

"I submit the amount required from each church is in itself so small that it cannot in the least interfere with any other efforts of the church. The evils of our begging systems, and the advantages of the Loan Fund have been referred to in your reports. I offer these remarks from a conviction that these small amounts will accomplish our object: I have proved it through a progressive calculation to the termination of the year 1878, upon the following basis.

"Provided 1500 churches would agree to take from their monthly collections for the poor, each church an average of TWENTYPENCE PRR MONTH, and transmit the same half yearly to the Treasurer of the Loan Fund-and that monthly contribution added to the £500 per annum raised by present subscriptions, the result at the end of 1878 would be, that having paid off debt to the extent of £180,000, there would remain a vested capital of £51,000, and the Committee be in possession of the power to lend, as the instalments are paid, five thousand pounds every six months. No other chapel debt would exist, the burden of interest be unknown, and an ample fund be in perpetual operation, adequate to supply every claim for building or repairing our chapels.

I am, dear brethren,
Yours truly,

WILLIAM BOWSER.

NOTTINGHAM.

We have much pleasure in informing our readers that the first stone of a new and handsome building, intended for a place of meeting for the church and congregation under the care of the Rev. J. A. Baynes, B.A. was laid in Derby Road, Nottingham, on Monday, July 30. The ceremony was performed by S. M. Peto, Esq. M.P. in the presence of a large concourse of spectators; and after the usual devotional services, an excellent and impressive address was delivered by the Rev. G. Mortlock Daniel of Birmingham. In the evening of the same day, a crowded tea-meeting was held in the Exchange-Hall. Thomas Carver, Esq. the Mayor of Nottingham, occupied the chair; and admirable and appropriate_addresses were delivered by the Revs. H. L. Adams of Newark, R. Morris of Clifton, J. Matheson, A.B., the pastor of the church, and others. We understand that a large portion of the requisite amount has already been contributed, Mr. Peto having generously given £25. The building will accommodate one thousand persons, and all the sittings will be free.

BARNSLEY.

By the liberality and zeal of Mr. John Wood of Worsbro'-Dale, and a few gentlemen in the neighbouring towns, who with him have commenced the undertaking, a neat Baptist chapel has been erected in Barnsley, capable, without galleries, of seating three hundred and fifty persons. The opening services, commencing on the 5th of July, closed on the 22nd of that month, with the administration of the Lord's Supper to the small church previously gathered. Sermons were preached by brethren Dowson of Bradford, Stalker of Leeds, Roe of Birmingham, Burchell of Rochdale, Stowell, President of Masbro' College, Dr. Godwin of Bradford, Beddow of Barnsley, and Larom of Sheffield. These services were well attended, and gave cheering promise of subsequent success. The chapel, at a sufficient distance from other places of worship, is in the midst of a large population that stands in special need of religious attention. The building is constructed so as easily to admit the erection of a gallery and school-rooms. A Sunday school will be gathered immediately. The ground, which is freehold, has been given by Mr. Wood, and nearly £200 have been collected towards the expense of the building, the cost of which will be about £700. This effort is looked upon with favour by christians of other denominations in the town, several of whom have liberally contributed towards it. In the hands of a suitable minister, for which the little church is now praying, the effort will, by the Divine blessing, be a permanent source of spiritual good to many in this town in connection with the Baptist denomination.

PEMBROKE DOCK.

Mr. Evan Davies has removed from Morristown, near Swansea, to Bethel, BushStreet, Pembroke Dock, and entered on his labour there the first Sabbath in August.