The

but one thing I know, whereas I was blind, now I see." Christian may exclaim, "One thing I know, whereas I was blind, miserable, enslaved, and despairing, now I am purified and happy, delivered from the vassalage of sin and the fear of death, and inspired with triumphant hope." The men who are enjoying this assurance would cling to it and live by it, though all the magnificence, variety, and adaptations of nature, were veiled for ever from their eyes. Indeed, thousands might be adduced who have strong faith and ample enjoyment, yet who scarcely ever think of the universe, except as a great house to live in.

The

2d. There is the external evidence properly so called, which is continually accumulating-the marvellous scenery of which is continually hurried by providence over the theatre of time. difference between a miracle and a prophecy at the time of their manifestation is simply this,-that the one is a display of supernatural power, the other of supernatural knowledge. The former is conclusive at the time of working, the latter has the proof of its divinity in the abyss of the future. This latter class of evidence is continually issuing from the womb of time, or rather, from the sanctuary of heaven, unfolding to our eyes the veracity of our God, and the eternal strength of that rock on which we rest; so that all the main events occurring around us, though natural in themselves, have to the serious reader a voice and power miraculous and authoritative. The fulfilment of prophecy is a species of miracle, increasing, living, sublime, and perpetual, If all the elements of material nature were preaching vindictiveness, the people, with these two classes of evidence within and without, would still feel their feet on the everlasting hills, and would never awaken the echoes of their stately temple, by any wailing for the "Prop of Natural Theology."

We are now done with Lord Brougham, but design by and by a few remarks on Paley.

G. G.

CHRISTIAN DISCIPLESHIP AND BAPTISM, being Eight Lectures in reply to the theory advanced by DR. HALLEY, in the Congregational Lecture of 1843; delivered by the Rev. CHARLES STOVEL, in the Library of the Baptist Mission House, Moorgatestreet, London, in October, 1845. LONDON: Houlston and Stoneman, 65, Paternoster Row.

INFANT baptism is certainly one of the most pernicious among existing superstitions. It exhibits will-worship in its darkest form and most malignant consequences. In vain may we hope to behold the advancement of spiritual Christianity, while such an institute remains interwoven in the constitution of Christian congregations.

Feeling deeply assured that intelligent, voluntary, ancient Christianity, will never appear in its youthful celestial bloom until this superstition is stricken to the heart and buried in the sepulchre, we cannot help rejoicing in every well-directed blow. The present effort is, in our judgment, one of the right stamp. Earnest without passion, powerful without austere hardness of spirit, and learned without pedantic display-it is most effectively written. Nor is it merely an intellectual work by a man conversant with the spirit of logic—it is likewise a moral work, bearing the impression of a spiritual man, truthfully and solemnly discharging a great duty beneath the eye of God, in the light of the eternal world.

Although it is mournfully manifest that the practice of rhantizing children will not easily be abolished, yet we cannot help rejoicing for the truth's sake that the advocates of the superstition have always been defeated on the controversial field. From the period when the manly and learned Dr. Gale so signally vanquished Dr. Wall down to the time when the late Dr. Carson routed the combined forces of Britain and America, the Baptists can point to a bright phalanx of courageous, triumphant, and generous warriors. The work of Dr. Carson is certainly the most consecutive and conclusive on the list. It is an enduring monument of learning, genius, and philosophical acumen, all subordinated and sanctified by the fervent love of man as the child of God, and of truth as the heritage of man.

The most of the theories by which infant baptism was defended have been entombed by Dr. Halley, a well known congregationalist minister. He saw that they were sorely shaken and incurably diseased, and crying in pity for a little earth. So in a chivalrous manner, regardless of cross-fires, he came forward to superintend the melancholy honours of sepulture. He has actually had the courage to set fire to that Abrahamic jungle where so many poor men have been tormented, bewildered, and lost. Some of his brethren may brand him as a reckless incendiary, but none of them will have the privilege of hiding there again. The tangled bush-wood has been burnt into ashes, and the ashes scattered by a strong wind. But Dr. Halley, though successful in demolishing the disjointed theories of his friends, is by no means entitled to the honour of a "wise master builder." His own system is more absurd, and in some respects more pernicious than any of those which he has torn to pieces and consigned to oblivion. We furnish his creed, in his own words, as quoted by Mr. Stovel.

"1. Baptism is a symbolical representation of evangelical truth, and a badge or profession of discipleship.

"2. Such a baptism existed among the Jews, and it was used by them to initiate the disciples they obtained from heathenism before Christ or John the Baptist came.

"3. This baptism John administered indiscriminately to all applicants, as a symbol of the repentance which he taught, and a badge of discipleship under his dispensation; and thus, by virtue of his commission from God, that baptism first received its divine authority.

"4. The baptism of Jesus was the same as John's, and became a perpetual ordinance by virtue of the commission given to the Apostles.

"5. The baptism of John was administred without any discrimination, and the commission of our Lord imposed no discriminating condition; and therefore Christian baptism is to be administered now with equal freedom to all applicants.

"6 The Jews in their proselyte baptism baptized the children with their parents; but the baptism of John and of Christ was the same, confirmed by divine authority without any formal exception of infants; and therefore by virtue of our Lord's commission, infants are to be baptized now, as they are supposed to have been in the Jewish nation before the ministration of John."

Such are the pillars on which Dr. Halley has reared his structure. We need scarcely affirm that they are all either falsehoods or foolish assumptions, and consequently when the work is completed, it resembles the rude, ill-shapen, and rending columns upon which it seeks to lean.

But let us proceed very briefly to give some account of the work before us in vindication of the truth.

In lecture first, Mr. Stovel in a very masterly manner clears the ground for the approaching conflict. His remarks on the words disciple and musterion are fine specimens of sober discriminating exposition.

In lecture second, he examines Jewish baptism, or proselyte baptism; and although he might have pursued a bolder and more manly course, yet he successfully demolishes the loose propositions which Dr. Halley had strung together on the question. The bolder course which we could have desired Mr. Stovel to pursue might have been marked out in two propositions, which we conceive cannot be invalidated.

1. Proselyte baptism was purely an invention of man,-an institution of guilty and foolish will-worship, having no shadow of countenance in the Oracles of God.

2. However uncertain the precise date of its origin, yet it is absolutely certain that it was not originated until a considerable period after the mission of John and the work of Christ.

Not finding proselyte baptism in Moses or in the Prophets, finding the Old Testament records silent as the grave on such an institute, we can easily construct a conclusive appeal to every thoughtful and reverent Christian. If such a baptism were in existence during the days of John and the ministry of the Lord, it could only be one of

those rabbinical traditions by which the temple was defiled and the people accursed Under such circumstances we have only to remember how solemnly and with what fearful emphasis of malediction the divine Lawgiver denounced the rites which God had never authorised, the plants he had never planted. But if the baptism of John and of Christ actually found its spring in that polluted source, and was conformed in spirit and meaning to that base and human undergrowth, on what shaking ground do we find ourselves vainly seeking repose! We thank God, however, that we are not driven to this forlorn position. It is not true that our God endorses in such a manner the profane inventions of wild and sinful will-worship. He does not at one time discharge his thunder against humanisms, and at another, affix his peculiar seal to them, by glorious prominence in his own house.

In a very

In lecture third, he examines the baptism of John. striking manner he groups the prophecies which intimated the approach of the harbinger, and, comparing them with the actual work of John, he concentrates the argument in a luminous exposition. It is evident from his survey, that the work of John was a discriminating spiritual work, grasping the springs of character, and taking firm hold on the understanding and the heart.

In lecture fourth, he examines the ministry and example of our Lord. On this sacred ground Mr. Stovel is quite at home. Familiar with all the scenes of moral grandeur in which the majesty of the Lawgiver and the tenderness of the elder brother were so beautifully blended. In this lecture, all the stages of his argument are clear and well-marked, broadly and brightly defined.

In lecture fifth, he surveys the action of the forty-seven days, beginning with the personal intercourse between the risen Lord and his glad disciples, and carrying onward the argument to the grand commission and its first administration on Pentecost. Although many masterly discriminations are embodied in this lecture, yet we are not entirely satisfied with its conclusion. We are inclined to think that our author falters and breaks down in the most important part of the argument. The fact that three thousand penitent believers were commanded to be baptized in the name of Jesus for the remission of their sins, was worthy of more prominence and more sustained exegesis. Indeed, this subject properly understood cuts up infant baptism by the very roots. For if baptism is an institution through which the penitent believer in whose heart divine life is awakened, receives the assurance of God's pardoning love, in the earnest of his adoption, then by necessity it is wickedness as well as folly to bring to such an appointment the class who cannot possibly have any consciousness either of guilt or pardon, of danger or salvation.

In lecture sixth, Mr. Stovel proceeds to the Apostolic examples, and his remarks are distinguished both by sobriety and vigour.

In lecture seventh, the early Christian authors come under review, and their testimonies are judiciously weighed and compared with the Living Oracles. It will be interesting to the lovers of primitive Christianity, to discover that the trunk of Christian sentiment remained free from serious disease for such a length of time.

In lecture the eighth and last," Mr. Stovel traces the steps of the general apostacy. He has put forth his whole power in this part of his work, and the result is worthy of our study. In our next number we will furnish an extract or two illustrative of matter, style, and spirit. Without hesitancy, we earnestly commend this powerful work to the attention of all our readers. It is written in the right spirit, and published at the right time, and cannot fail of securing the blessing of that superintending God who cheers with his radiant smile the labours of his people.

G. G.

WESTMINSTER MEETING. LONDON: Richard Clay, Breadstreet Hill. 1846.

THIS pamphlet brings to our notice a remarkable meeting at the Hanover-square Rooms, in behalf of the Society for the Propagation of the Gospel in Foreign parts. The meeting was summoned by the Duke of Buccleuch, high steward of the city of Winchester, attended by the notables of our land, civil and ecclesiastical, and the avowed object of the gathering, to provide the sinews of moral warfare in disseminating the Gospel. The speakers were Bishop of Winchester, Lord Glenelg, Lord Grosvenor, Bishop of St. David's, Chancellor of the Exchequer, Bishop of Jamaica, Lord John Manners, M.P., Lord Sandon, Archdeacon Manning, Dean of Westminster, Rector of St. Georges. Furthermore, there was dignity and good taste in nearly all the speeches delivered. The reader may be ready to exclaim, If great men were gathered in a great cause, and their spirit corresponded with their object, what more do you require? Have patience, and you shall hear. It is proposed by these gentlemen to make a vigorous effort for diffusing Christianity in British India. They all express fervent gratitude to God for the late success of our military force in that region. And it is their conclusion that they cannot embody their thanksgiving in a more acceptable form, than by bestowing upon the Indians, Christianity and an ecclesiastical establishment. We say with sorrow, rather than with anger, alas! for that Christian crusade which begins with slaughter and ends with an hierarchy of priests. Having massacred their sons, violated their daughters, stolen their