table: at Oxford, both Baptists of spiritual privilege, and that

and Pedobaptists are members of pertains to the communion of the church. I am by no means saints. And what more does a saying that this is wrong. I bigh- Pædobaptist wish? To become ly admire the application of the a constituent part of the body scriptural principle; by which might gratify him, by enabling once existing discord was effec-him more eminently to promote tually quelled, and the harmony its welfare; and the members and Christian love which have might feel corresponding pleabeen there so long and so unin- sure in receiving him: but, if terruptedly maintained. But the objected to, under what authosystem of mixed membership is rity would he claim admission? plainly different from that of mix Perhaps it would be difficult to ed communion: and if, from this shew, that they are not at liberty or any other history, the former to decline the proposal; or that should prove to contain capabi- there are any scriptural grounds lities of mischief, the advocates for condemning a society, who, of the latter have a right to re- while practising free communion, quire, that the evil should be should judge it inexpedient, in strictly referred to its real source. the present state of the religious It is manifest that mixed commu-world, to allow of mixed memnion, properly so called, has no bership. From the best feelings, tendency whatever to disturb the a Pædobaptist might regret such peace of the church. It intro- an arrangement; but were he to duces no persons of jarring opi-resent it, one should suspect the nions, to speak, or vote, on its existence of dispositions, which affairs. It opens no avenue for would associate his reception controversy; nor does it give Pa- with fears of most afflictive redobaptists such a connexion with sults. the society, as to entitle their peculiar sentiments to any extraordinary deference. Persons admitted to the Lord's-table only, will scarcely bé disposed to enter deeply into matters of business. They will be but as occasional communicants: to whom, indeed, it is highly important for the church to shew all tokens of Christian affection; but whose possible diversities of opinion, or feeling, cannot any way affect its peace.

I must be allowed to add, that admission to the Lord's-table is all, which, as a free communionist, I feel myself under any obligation to grant; and all which I should expect a Pædobaptist to solicit. It is the whole matter involved in the controversy. It includes all that is of the nature

But

I apprehend it is customary to admit to the Lord's-table such persons only as belong to some regularly organized society; and perhaps it is a prevailing opinion, that this ought to be a rule. I am not acquainted with the scriptural grounds of such a sentiment; and I should be glad to have the reasons assigned (if there are any sufficient ones) why it would be wrong to administer the holy Supper to persons possessing all requisite qualifications, except the questionable one of being members of a particular church.

If any apology is needed for these remarks, I have ouly to say, that the subject was fairly started by your Reviewer. I was not previously aware, that the views of either party in the con

troversy were admissible in the
Magazine; nor am I quite sure
that a reviewer can utter any
opinion without implicating the
sentiments of the work, which,
of course, as connected with the
denomination at large, you do
not wish to identify with either
side but, as the topic is afloat,
and discussion now unfettered,
the statement being in a review
cannot screen it from notice. For
these observations, I am person.
ally responsible; and I trust
they cannot justly be charged
with partaking of the asperity,
which, in this controversy, has
too often characterized both the
attack and the defence. ¡
I am, &c. &c.

J. H. HINton.

Reading, Oct. 7, 1824.

We feel constrained, in order to maintain our principles, as Promental omission in the above: there testant Dissenters, to notice a fundais no appeal made to the authority of the scriptures! In matters regarding the nature of positive institutions, or the order in which they are to be observed, it is not sufficient to offer opinions: nothing is done unless it can be proved, that nisters have no right to" deliver to "so hath the Lord ordained.". Mitheir people" what they have not

"received of the Lord Jesus." The non-observance of the prescribed order, by the Corinthian church, while professedly regarding an or dinance of Christ, nullified its existis not to eat the Lord's Supence:"This," said the apostle,

per."

To the Editor of the Baptist Magazine. in his grace, hath promised a bless

ing to the seed of Abraham, yet I confess that hitherto I have not been SIR, a son of Abraham. For, although I accidently met with the fol-naturally. I am descended from him, lowing passage, while looking for a very different subject; if you think it worthy a place in the Magazine, it is at your service. It is translated from J. D. MICHAELIS's Entwurf der typischen Gottesgelartheit. Got tingen, 1753. p. 148, &c.

yet I am not a son of the promise, and I believe that to these only the promise belongs. All my former religion I acknowledge was false; and so false, that it was insufficient to obtain eternal happiness. On account of my sins, I am not only unclean and miserable, but also exposed to punishment, and liable to the sorrows and death which are represented in Christian baptism. But I believe, that God, in his grace, imputes to me the sufferings and "If then an adult, a Jew for ex-death of Christ, as if I had myself ample, was to be baptized, and I endured them; and, even as I shall should translate the language of now pass through the image of the action into words, it would be death, which fully took place in in the following confession. Christ, so God views me, as if I had suffered punishment, and had died

Speaking of Baptism as an image of the death and resurrection of Christ, which signified that God would impute the sufferings and death of Christ to him that believed and was baptized; he adds,

66

don account of all my sins; and, I

I acknowledge that I have been a very great sinner, and as impure as a heathen or an idolater; and that I have no title to the kingdom of God, on the ground of my birth and ancestry. And although God, VOL. XVI,J

am certain, that God will not require from me the punishment of my sins twice. I believe, also, that God looks upon me, as if I had al

3 с

ready suffered death, and was raised | Also, the explanation which Panl gives of baptism, Rom. vi. 2, 3, clearly sets before and cannot be applied to sprinkling us immersion, with water.”

up to immortal life, even as Christ was raised: and, I believe, that before God, and with respect to my spiritual condition, in his sight, I have all the privileges of a citizen of the future world; that is, the complete forgiveness of sins, and freedom from the law of Moses."

MICHAELIS adds, "The duties which follow from hence, which Paul, in Rom. ch, vi. points out, I pass over, because they are not the immediate signification of Baptism, but the consequences of that signification."

This passage needs no comment. It is a forcible representation, and shews that Michaelis considered the baptism of an adult as a declaration that the imputation of the death of Christ to him, was the ground of his hope, and his baptism was, by the fact itself, a profession of his faith.

The name of J. D. MICHAELIS is well known to every man of reading, and the extent of his vast literary attainments is acknowledged, As far as my little information reaches, the above testimonies have not appeared in an English dress; if so, they add to the evidence already in abundance, that, when learned Pædobaptists are simply stating the scriptural design of baptism-the sense of the word-and the practice of antiquity, as far back as the earliest records can reach, they make concessions which can neither be denied, nor explained away. I might bave quoted more, but this shall suffice, nor should I have sent you these quotations, had I not conceived that the works from whence they are taken are in the hands of few, and that it was desirable to shew, that, in addition to other names, which have of late occasioned some controversy, that of the learned J. D. MICHAELIS may be added in our favour. I am, Sir, Yours respectfully, Βαπτιστής.

Oct. 1824.

IRISH PRESBYTERIANS.

Having quoted one passage respecting the signification of baptism, I will take the liberty to add, that Michaelis's sentiments on the original mode were equally decisive. In the year 1760, he published a small volume in Latin, intitled, Compendium Theologia dogmatica. In 1784, he published, what he called a second Edition, in German, entitled, Dogmatik, but, as it was nearly twice as large as the former, it can scarcely be called the same work. In both he asserts, that the subjects of baptism, ought, by the command of Christ, to be immersed. In the latter he says, (§ 182, p. 620,) "the external action which Christ commanded in baptism, was immersion under water. This the word Barrio signifies, as every one who understands Greek will confess. Baptism among the Jews was performed by immersion; so was the baptism of John, John iii. 23: and there is no doubt but the first Christians were baptized in the same way. It is, indeed, proved by this circumstance, that baptism without immersion, and by pouring, was, in the third century, only permitted in the case of illness,-met with opposition as a novelty, and was defend-vernment? ed by Cyprian, when necessity "A. Yes; it was increased at made such a deviation necessary, several times by George III.; but

We learn from Dr. Evans, of Islington, that a new Edition of Palmer's Dissenters' Catechism was published in Ireland, in March last. A thousand copies were sold off in Mr. Read, of Carrickfergus, has two months. The Editor, the Rev. made some important additions, and intends to write at length the history of the Irish Presbyterians.

We give an extract from the last pages of his additions.

"Q. 143. Did the Presbyterians, in this reign, [Geo. III.] receive any augmentation of the grant from Go

the principal augmentation took | and, from the circumstance of his place in 1803, by which the congre- having been a Dissenter, even from gations are divided into three a Presbyterian establishment, there classes, which respectively receive is no doubt but this work will be £100, £75, and £50 annually. highly acceptable to a large portion "Q. 144. Does this arrangement of the Christian public. subject them to the controul of Government?

520

Obituary and Recent Deaths.

MR. BENJAMIN THAINE.

lately; but it is the Lord that has changed my heart, and I hope that he will change yours, if he has not already done it, and bring you humbly to his throne to seek for mercy and pardon, through his dear Son! May 12, he writes, I am liappy to say, through the mercy of the Lord, I enjoy good health and spiritual comforts, though many things go cross, and Satan's temptations are very trying, but whilst the Lord is my support, they shall all work together for my good. I hope, my dear friends, you are seeking an interest in the blessed Jesus. I hope you are not mere professors without being possessors of faith?

THIS young man, who died at Ingham, in Norfolk, on February 22, 1823, aged seventeen years, was an apprentice in a respectable honse in London, and was in the habit of attending worship at Eagle-street meeting, where it is thought his mind was savingly enlightened, and his heart brought under the sancti- | fying influence of the gospel. In a letter from his sister to a surviving brother, written after his death, it is said, "Most of his time he attended the preaching of Mr. I. I have heard him speak of that minister with the greatest respect, say-June 9. O that God would grant ing, his ministry had been much blessed to him. He mentioned two sermons that, with the Lord's blessing, had been the means of his conversion. One of these was from Deut. xxx. 19. 'I call heaven and earth to record this day against you,' &c. He thought himself at home at Eagle-street."

The following account of this young disciple, who had never made himself known in the congregation where he worshipped, was read by the Baptist minister at Ingham, Mr. Pickers, after his funeral sermon, from the scripture.

unto us the influence of his Holy Spirit, that we may run the race that is set before us, and finish our course in faith; giving all glory to the blessed Redeemer, who has conquered sin, death, and hell, and is ascended into the heavens, and seated at the right-hand of God, where he is making intercession for us.' July. Speaking of the love of God, he says, "Dear friends, meditate on the wonderful loving kindness he has displayed to us, who are deserving of eternal punishment. He gave his only begotten Son a ransom for us; not that we did any thing to merit it at his hand, bat quite the contrary. O, look up to the blessed Redeemer, give your whole heart and life to his service, and do not say you are too young, or that it is too soon to serve the Lord, for who can tell that you will be spared another Sabbath, or another day. Remember thy Creator in the days of thy youth. He then adds, There is hope for the aged as well as the young. Though I am the youngest in the family, yet, I trust, that you will not be offended at my speaking so plainly to you He all. I have found a dear Redeemer, and shall I not tell it to others, and wish that my dearest friends may enjoy the same blessings: for, who is more dear to me in this world than a father, or brothers, and sis

"Time is short. Our dear young departed friend," he says, found it to be so in a two-fold sense: first, He was taken away in the bloom of youth. And, secondly, It was in the course of the last two years of his existence that he considered that he received the word with power, and was convinced of his state, and led to Jesus, whom he found he greatly stood in need of. The time, then, that he rightly attended to his eternal concerns was short but the effects of divine grace on his soul during that short period are truly admirable.

thus writes, April 9, 1822, to his friends: I hope I can say that the Lord has found a new way for me to walk in, and I suppose that you will think I am very much altered