the beggarly elements" mentioned in Galat. iv. Col. ii. but a standing ordinance in his kingdom, embodying all the doctrine of the gospel, such as the death and resurrection of Christ-the believer's union and communion with him therein the washing away of sins through his blood-his resurrection to newness of life-and the hope of a blessed immortality. converted Jews, denominated "they of the circumcision," were astonished, "for they heard them speak with tongues." And what followed? Why, then observed Peter, viz. after the baptism of the Holy Spirit had taken place," Can any forbid water that these should not be baptized, which have received the Holy Ghost?" &c. Then he commanded them to be baptized in the name of the Lord Jesus. The person who, after reading that passage, will not admit, that the effusion of the Holy Spirit cannot be synonymous with baptism, has surely a greater claim to pity, than to the benefit of any arguments which can be bestowed upon him. The observations that have been made, in reference to the erroneous views entertained of baptism; such as that it is regenerating, &c. &c. I dismiss, Mr. Editor, with only observing, that it was not administered to any un Another thing which I propose to notice is, what has been pretended to be drawn against baptism, from the effusion of the Holy Spirit on the day of Pentecost, which is significantly compared to baptism. This is another of the writer's paradoxes; but why could he not admit the possibility of metaphor here, as well as demand it when speaking of salt, of fire, &c. in other parts of his pamphlet? It is certain, however, that without distinguishing between literal and metaphorical passages in the word of God, great mis-der the sanction of the apostles, except takes must ensue. The baptism of the to persons supposed to be regenerated, Holy Ghost, promised to the primitive See Acts viii. 27. "If thou believest church, by John, Matt. iii. and which with all thine heart, thou mayest be was re-promised by John's Master, was baptized." Now we know, from unernot an ordinance enjoined, but a privi-ring testimony, that "faith is the gift of lege bestowed, consisting of the gift of God," and that it is consequently the working miracles, and speaking with evidence of regeneration. tongues, by which the first promulgators of the gospel were raised above the common level of human attainments, and enabled to communicate to the nations, the unsearchable riches of Christ; to tread upon scorpions, as Paul did at Melita; to heal fevers, as Peter did, and to effect various other things too numerous for notice here. Mark xvi. 18. Heb. ii. 4. But that baptism was a distinct thing, will be sufficiently evident to every ingenuous mind, from consulting the divine record, as to the Occurrence in the house of Cornelius. The order runs simply thus: Peter is sent for by Cornelius, who had been instructed in a dream to do so; Peter is also, in a dream, directed to comply. When, to an assembled auditory, the apostle preached the Lord Jesus, he did not, as the Investigator strangely represents it, communicate the Spirit of God; but, whilst he was preaching, an effu sion of divine influence was granted, and the result was, that Cornelius, and the major part, if not the whole, of the per sons. present, were favoured with the peculiar privilege of the primitive church; i. e. the gift of tongues. The Notwithstanding the clashing schemes of deluded mortals, (for dispute and jargon there ever will be whilst men adhere to their own weak opinions, and neglect the infallible directions given in the word of God) the Scriptures are our only safe guide in this matter. The Corinthians heard, believed, and were baptized; and Paul commended them for keeping the rapadores as delivered to them; i. e. for observing baptism and the Lord's supper, &c. &c. according to their primitive order and design. It does not appear that any other positive commands were annexed to Christianity. Let the Investigator solemnly consider, whether it would be consonant with the analogy of faith, or indeed with common sense, to call the effusion of the Spirit of God Tapadoris, a thing enjoined, or a commandment. Let him also take the advice, " TACE, DISCE!" London, August, 1822. DISCIPULUS. P.S. In a note at the foot of page 66, this anonymous writer affirms, that "he has seen the ceremony of baptizing pèr formed among the Calvinistic Baptists, under the most disgusting and imprudent circumstances, in the persons of females; and, in several instances, it has proved of dangerous consequences to the health of the subject." He, therefore, expresses his regret, that this "almost barbarous rite" is not discontinued in every Christian congregation; since, according to him, "the bare apprehension of such an ordeal and rude exposure, must be an occasion of terror to many a sincere and delicate, although mistaken, female.” should be glad to know what they think of circumcision, on which the greater part of the Pædobaptists found their plea for the sprinkling of infants? MR. EDITOR, No one that knows the grace of God in truth, will question the remark, that "the great object of all our actions in this life, ought to be the approbation of God in that day, when they shall be brought into judgment," but " our endeavours to merit the approbation of God," appears to me an expression altogether incompatible with the "gospel of grace," and to operate in this other wise excellent Essay, like the dead fly in the pot of ointment. THE Essay on Justification," in your last month's number, cannot fail to instruct and to edify many. But there is one expression, which, if it be not a typographical error, must, I am persuaded, have passed through your hands without examination. In page The Baptists have been so long ac- 200, col. 2. your correspondent observes, customed to this kind of mis-representa-"There appear to be two distinct ideas tion, that they are not now much affect- conveyed by the expression used in the ed by it. The truth is, that it is the text. Glorying in the Lord, may refer mere ebullition of prejudice, which views to our rejoicing in the perfection of that every object through a distorted me- work which forms the only ground of a dium. There certainly exists no neces- sinner's hope before God; and it may sity for administering the ordinance of also refer to our endeavours to merit the baptism to females under circumstances approbation of God, in opposition to that excitedisgust;" and wherever seeking the honour that cometh from this is done, there must be a great want men.' of "prudence." But it surely cannot be necessary to remind this Investigator, that the abuse of any thing is not a fair argument against the thing itself. The corruption of the human heart has converted Christianity itself into an engine of state, a system of priestcraft, and founded upon that heavenly institution, the kingdom of the clergy! but would this puny scribbler, on that account, call the gospel "a barbarous" code, and argue for its abolition? The first thing which he has to do is, to prove that Christ did not institute the ordinance of immersion, nor his aposthes administer it to females, and then he may safely rail away against it as long and as loudly as he pleases. But unless he can do that, he would no well to consider where his slanderous accusations terminate. What would our author think or say of the following declaration from the pen of the learned Dr. Wall, in his History of Infant Baptism, part ii. chap. ix. 3. "The English Antipædobaptists need not have made so great an outcry against Mr. Baxter, for his saying that they baptized naked; for, if they had, it had been no more than the primitive Christians did." It is a very easy matter for the venomous tongue to deal out calumnies, and slanderous reproaches against the Baptists; but if their oppoments regard immersion in such a dan gerous and shameful point of view, we Trusting to your candour and impartiality, I request you will favour, with an explanation, a few friends, your constant readers, on whose behalf I am, Sir, July, 6, 1822. Yours very respectfully, A. On the subject of this correspondent's letter, the Editor has only to say, that the paragraph referred to, did not wholly escape his notice as the Essay passed under his review; but well knowing the writer of it, and having the fullest confidence in his warm attachment to the doctrines of divine grace, he did not think himself warranted to strike it out, or to reject the excellent Essay on that account. The subject will now meet the writer's notice, and our correspondent may expect his explanation or apology in our next. EDITOR. FURTHER REMARKS ON THE AD- have a pretty good knowledge of each members of any society, unless they MISSION OF MEMBERS, &c. MR. EDITOR, THE change that has taken place in many of our churches, in the mode of admitting members, having occasioned me much regret, it was with great pleasure, that I read the query on that important subject, in a late number of your valuable Magazine; and I am very glad to find it has excited so much notice. I have, however, to request the favour of your inserting a few thoughts, that occurred to my mind, on reading the several letters and remarks in answer to that query. Every production of that excellent man, the late Mr. M'Lean, will be read with pleasure and profit by all who revere the word of God, as the rule of their faith and practice; but, in my view, his letter N. E. M. vol. vii. p.143.) does not fully meet the question. I think it will evidently appear, that the passages to which he refers, if carefully examined, do not warrant the conclusions he has drawn from them. It is rather surprising, so acute a mind, and careful reader of the Scriptures, should have overlooked the difference between the state of things at that period, and the present. Churches were not then regularly formed, consequently, the first converts could not be brought before them, to declare their faith and hope in the gospel. Besides, the apostles possessed power, and were endowed with a discernment, to which, I presume, no minister in the present day will lay claim. Few, I believe, will dispute the right of a minister to baptize such as may apply to him for that purpose, only with the knowledge, that it is not their intention to unite with the church, over which he is pastor; but persons wishing to join a particular church, do not, in the first instance, apply for baptism, but admission to fellowship; and if they are judged proper characters, an attention to that ordinance follows as a matter of course. Surely no one will say, that the admission of members is not as much the concern of the church as a body, as of the minister and deacons, who are themselves chosen by the church: it may be remarked, that a church may exist (though not complete) without those officers, and in that state both admit and exclude members. No real union can exist among the VOL. VIII. others' sentiments and character. The first Christians, it is said, loved each other in the truth, for the truth's sake, that dwelt in them; and the more we are satisfied that our brethren know and obey the truth, the greater will be our affection; and this knowledge is most likely to be obtained from their own mouths, by an open confession before the whole church. I feel much grieved by the remarks of your correspondent, in the extracts from his letter, p. 219, of your last volume. From the style in which they are penned, I am apprehensive, if he be a convert, he considers himself one of great importance. He says, that it is the strange requirement of churches, that has deterred him from making a public avowal of his being on the Lord's side. Iwould ask, Why is the requirement strange? it appears to have been the practice of the first churches, and certainly still continues to be so in most of our best organized societies-yea, by thousands, as capable of forming a correct judgment on this subject, as the author of the letter I have referred to. There is a great departure in the present day, from the simplicity of the first Christians. " Religion now walks in her silver slippers;" and it is become respectable (I had almost said fashionable) to make a profession, provided it be not too strict. Many members of dissenting churches think there should be the same distinction of respect to outward circumstances kept up in them, as exists in the world. I would beg your correspondent to read James i. 9, 10, in which the nature of real religion is most beautifully shewn. Indeed, where its existence is real, its effects will be visible. A very striking proof of this assertion is evident in the choice of deacons ; when any addition to their number is wanted, the usual practice is, for the minister, and some of the leading characters, to select such as they think proper; and the church has little more t do, than to submit and sanction their choice; whereas, when the apostles felt the want of such officers in the church at Jerusalem, they appealed to the church at large, and said," Look ye out among you seven men, of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business; and the saying pleased the whole mul 2 M In your editorial remarks, you style the custom of requiring a profession of faith and hope before the assembled body, as a modern practice; you should rather have said, the omission of it is modern. The circumstance cited of Victorinus, by one of your correspondents, in his letter, p. 220 of your last volume, is quite in point; and many of the remarks in the same letter are much to the purpose. I agree with you, that all that was required of the first converts, was a simple confession of their faith and hope in the gospel: the confession made by them was a distinguishing mark between Christianity, Judaism, and heathen idolatry. At that time, a confession that Jesus of Nazareth was the true Messiah, the Christ, subjected those who made it to severe persecution; and before they made it, they would naturally examine well the ground upon which they acted; but it is not the case now: in fact, it is almost a matter of course for a man to say, he believes in Christ; and most people in this country will assent to nearly all you propose. You seem much alarmed at persons relating what you call their experience; now, though I would by no means contend for a lengthened detail of circumstances, as necessary for the satisfaction of the church; yet, I would ask, suppose a person, coming before your church to make a profession of his faith, were to add, that he was first led to reflect on these subjects, by witnessing the order maintained in your religious worship, and state what passed in his mind, and the effect it had on his feelings, would you consider it improper, or foreign to the purpose? or would you be less disposed to think well of his religious knowldge?* Those persons who were first pricked to the heart under Peter's preaching, on the day of Pentecost, could never forget it, but would often, in the fulness of their hearts, say with David, "Come and magnify the Lord with me, and let us exalt his name together."-" Come and hear, all ye that fear God, and I will declare what he hath done for my soul." They that fear the Lord will be glad often to speak one to another. To conclude.-I can see no evil that can arise from requiring persons to come before the church, but much from the omission. I sincerely hope the piety and zeal of the majority of our churches will prevent the latter becom ing general; the door is already wide enough, perhaps too wide. If you deem these remarks worthy of a place in your Magazine, their insertion will oblige An admirer, and Constant reader. ON THE NATURE OF REPENTANCE. WE promised, in a late number of our Magazine, to resume this subject; and we now lay before our readers what we think to be a very scriptural illustration of the doctrine of Repentance, extracted from "A Catechism on the first Principles of the Holy Scriptures, designed for the use of young people,' By DAVID RUSSELL, minister of the gospel, Dundee. This little work has but very recently made its appearance; but it is an excellent compendium of the Scripture doctrine, and well deserves the attention of the religious public. EDITOR. 1. Q. What is generally the meaning of repentance in Scripture ? A. Considered in a general view, it is that entire change of mind which takes place when a sinner is converted unto God, Acts xi. 18; and xxvi. 20. * I beg to remark, that sometime ago, when on a visit to London, I came to your meeting in Cateaton Street, with a friend, who had never been to any place where the worship was conducted on the same plan as yours; and he was much struck with your order, as closely resembling that which we read of, concerning the first churches in Judea: and from what I then witnessed, yours is one of the last pens from which I should have expected such remarks as those which I have noticed. I must, however, acknowledge that I have already learned something from your pen, and hope to learn more. 4. Q. What is it called when viewed as it relates to sin? A. It is then termed repentance from dead works; that is, works which are sinful and defiling, and the end of which is death, Heb. vi. 1; ix. 13, 14; Numb. xix. 11-19. 5. Q. Does not this change include faith in the gospel? A. Yes: Repentance to the acknow. ledging of the truth must do so; for it is a change from darkness to light; which includes a change from error to truth, or from unbelief to faith, Acts xxvi. 18; ii. 38; iii. 19; Matt. xxi. 32; Mark i. 15. 6. Q. Is not this change respecting the truth, connected with that change of views, feelings, and affections towards God, which is called repentance towards him? A. Yes: The truth gives such a view of the combination of mercy and justice in the Divine character, as subdues the enmity of the heart, 2 Corinthians, v. 20, 21; Colossians, i. 21. 7. Q. What is included in this change of mind in relation to sin? A. It includes a change of sentiment regarding it, a change of feeling towards it, and a change from hardness or impenitence of heart to sorrow because of it; which is followed by forsaking it, Jer. xxxi. 19; Ezek. xvi. 63; xxxvi. 31; Psalm li. 3, 4, 17; Job xxxiv. 31, 32; and xlii. 5, 6. 8. Q. Is not repentance, then, more than a feeling of regret or remorse for sin? A. Yes: It includes sorrow for sin, but only as a part of the change which takes place at conversion, Jer. xxxi. 19. 9. Q. How was the whole of this change preached by John? A. By saying unto the people, that they should believe on him who should come after him; that is, on Christ Jesus, Acts. xix. 4; John i. 26, 27, 29, 30. 10. Q. Will not this change produce corresponding effects? A. Yes: It will produce fruits, or works, meet for repentance, Luke iii. 8; Acts xxvi. 20. 11. Q. What are some of such fruits? A. When John was asked a similar question, he mentioned self-denied acts of mercy, and love; and a faithful, just, and peaceable conduct, in all the various stations and relations of life, Luke iii. 10-14. 12. Q. Is not this change apparent in the active conversion of the heart to God? A. Yes: The heart becomes the happy seat of holy and devout affections, and turns to God as its Lord and portion, Rom. viii. 5, 6, 9; 1 Thes. i. 9; Tim. i. 5. 13. Q. Is not this change, as effected by God, well denominated regeneration and a new birth? A. Yes: For, by it, the sinner is brought into a new state, and becomes possessed of a new character, Titus, iii. 5; 1 Peter i. 23; James i. 18; John iii. 3. 14. Q. What is the progress of this change called? A. It is called sanctification, growth in grace, and salvation, 1 Thes. v. 23; Peter iii. 18; 1 Cor. i. 30; Philip. ii. 12. 2 15. Q. How is that part of the change which consists in sorrow for sin, most effectually produced? A. By looking to the cross of Christ, and to the beauty of holiness, as exemplified by him whom our sins pierced, Zech. xii. 10; Isa. xlii. 21; Joel ii. 13. 16. Q. How does a view of the sufferings and death of Christ produce contrition for sin ? A. Sin is thus associated in the mind with the murder of the Son of God, with the compassion of him who did not spare him, and with the love of Christ, which passeth knowledge; and the heart revolts from it, as combining in it all that is base, all that is opposed to worth, and all that is incompatible with the feelings of gratitude and affection, Jer. xxxi. 19, 20; Rom. vi. 11-13, 19, 20; 1 Pet. ii. 24. 17. Is it not the unntterable goodness of God in the gospel that softens the heart? A. Yes: For, says God, "That thou mayest remember, and be confounded, |