In all matters of doctrine, church government, discipline, or order, the Bible, and the Bible alone, was regarded as the all sufficient rule and authority. No human creed or code whatever was recognised by the church, which regarded the power committed to it as

purely executive, and not legislative. In the application of the Divine law, the church sought and expected the guidance of the Holy Spirit, the Comforter, as promised to the church in its collective capacity.

No candidate for the ordinance of baptism was directed to apply to the church in the first instance; but after that ordinance had been fulfilled upon the personal responsibility of the parties administering and receiving it, they were directed to apply for admission to the household of God, when every member

of that family was considered as participating

in the act of reception, and consequently in

the privileges, duties, and responsibilities

implied.

The church having been formed upon the principle of agreement, they felt it their duty

to "endeavour to keep the unity of the Spirit in the bond of peace;" and being "one body" they desired to eschew divisions, and to obey the apostolic injunction to "be perfectly joined together in the same mind and in the same judgment." As the Scriprip tures gave them neither warrant nor example (except such as should be reprobated) of a church divided either in heart or in appear ance, they adopted from the first the scriptural practice of terminating their deliberations and taking action as a body only, by the unanimous consent of all the members. No church business of any kind has, therefore, ever been put to the vote, nor any division

taken on any one occasion, since its formation

in 1835.

Having occupied all the space we can spare this month, we must reserve a few of the interesting particulars connected with these things, for a further and last notice of this volume.

The Papal Controversy, and the position of Dissenters; a Lecture delivered at the Corn Exchange, Nottingham, December, 23rd, 1850, BY G. M. SYME, M.A., Minister of the Baptist Chapel, Mansfield Road,

and Co., Paternoster Row; Edinburgh: A. Muirhead, Nicholson Street; Street; Nottingham:-Hudston, Maypole Yard, Long Row; and all respectable Booksellers. pp. 24.

The Papal Bull and the Romish Hierarchy have not yet lost their influence on the public. County Meetings continue to be held, and a great deal of palaver is uttered both from the pulpit and the platform, which excites in our mind mingled feelings of pleasure and disgust. We find a pleasure in observing that the public, in consequence of a train of circumstances have the Popish question thrust upon them, which will cause many to examine the subject in its various bearings; and, we have no doubt that such investigation will carry them in the end much farther than they expect. We also feel disgusted at the intolerant spirit displayed, and the persecuting edicts which some of the parties would like to fulminate, were they possessed of the power to do so; and thus imitate the very system which they profess

to abhor.

An observer of passing events, cannot fail to perceive that the meetings to which we have referred, possess in most cases a very clerical and aristocratical character. Many of our nobility and gentry, to say nothing of the clergy, are all at once filled with great bitterness against Popery; and in equal proportion with zeal for the supremacy of the Queen. It may be asked,How is this? The thing is very easily understood. There are few of our nobility and gentry, but who have been greatly enriched by the plunder of the Popish hierarchy at the time of the Reformation under

Henry VIII. Many of their ancestors having at that time been raised from a state of beggary to wealth and honour, by the plunder of the church, so called. Moreover, all the old Cathedrals, Minsters, and the most venerable edifices, with their rich endowments, were once the property of the church of Rome, but are now occupied by the episcopal sect. The re-appearance of a Popish hierarchy in this country therefore naturally causes an alarm; and a vague suspicion arises that, it is possible at least, that these things may again change hands. This will explain the primum mobile, and the impetus given to these public meetings. For the most

latitudinarian charity would not permit us to suppose that the bulk of those who concoct these meetings, and who are the interested parties, have any regard to true religion. But we must not forget the Lecture, for it is by far the best upon the subject which we have yet seen. The Author has grappled with the question, and has condensed such a vast amount of information in a small compass, that the Lecture contains a complete epitome of all the points which now agitate the public mind. We marked several passages for quotation, but find we have no room. We therefore earnestly recommend this lecture to the perusal of our readers.

MR. ONCKEN IN SCOTLAND.

Mr. Oncken has met with most gratifying success in Scotland. He has collected there about £726; and what he esteems of still more importance is that, through the blessing of God on his visit, a general interest has been awakened for the mission in Germany, and that three or four brethren will henceforth be supported there, however, it is hoped by the Scottish churches. Brother Oncken's exertions have been, we regret to learn, too much for his health, and before he left Edinburgh he was completely knocked up, so that he had to rest a few days to recruit his strength. This was the last place he visited in Scotland. A friend residing there writes on December 10th, "Brother Oncken leaves Edinburgh to-morrow, after having been about five weeks here. It has been a delightful season. He is a most extraordinary man, I trust the feelings he has excited regarding Germany will not be dissipated without producing some permanent good. This is the third visit Mr. Oncken has paid to Scotland. The first was in 1837, the second in 1841. On both those occasions I felt much interested in him, but from the wonderful success which has recently

crowned the labours of himself and his coadjutors, and the increasing piety and fervour with which all his addresses are savoured, he has on this occasion created universal esteem for himself and interest in the work."

"He repeatedly preached in the Baptist Church here. On Friday the 22nd of November, we had a social tea party in our chapel, of the five Baptist Churches-Mr. Christopher Anderson's Mr. Haldane's, Mr. Innes's, Minto House, and Bristo Street. About 400 were present. It was a delightful meeting. Mr. Oncken was quite enchanted; it reminded him so of similar meetings in Germany. He said he would not designate it by such common terms as a soirée or tea-party-it was a love-feast-a feast cf love. We in Edinburgh are much indebted to Mr. Oncken in forming such a centre of attraction, as to draw so many together so harmoniously. A proposal was made at that meeting, and which

was

well received, for the Baptist churches to unite in supporting one if not two missionaries in Germany. It has since then been under the consideration of the respective churches. They have in the meanwhile responded to the call made upon them. I have not heard the amount collected in Edinburgh, but I

presume it will be about £200, and I believe he has about £500 from Glasgow, Aberdeen, and other towns in Scotland. Three Baptist churches in Glasgow, have I believe, agreed to support one Missionary. The liberty now afforded for the circulation of the scriptures, and the preaching of the gospel on the continent is most encouraging.

"On Tuesday the 3rd of December, a large meeting was held of the Edinburgh Bible Society, of which Mr. Oncken has been for many years an agent, to hear his statements. The Duke of Argyle was in the chair, and made an excellent speech. The Papal aggression gave him matter, which he handled in his own way, not sparing the Tractarians. He concluded by shewing that the word of God, and its free unfettered use was the best antidote for these errors. Mr. Oncken acquitted himself well. He had a delicate course to take in a large audience of all denominations. While he most fully shewed by the number of converts and churches the success which had attended his labours, and the circulation of the scriptures, he had to steer clear of purely denominational matter, in a meeting of a Bible Society. The Duke expressed at the close of the meeting his great gratification at hearing the interesting statements from Mr. Oncken, It is pleasing to see a young man in his station evincing such an interest in religion. He has recently written an octavo vol. on the Church of Scotland, and its peculiar controversies. He evidently can think for himself."

Besides these mercies, brother Oncken has to rejoice in the dedication of his son Gerhard unto God, and in this joy all who know him will greatly rejoice with him. "The Lord," he says, "has in much mercy heard my prayers at last for the conversion of my dear Gerhardmy eldest son, nineteen years old, an event which has filled my heart with unspeakable joy and gladness. O what shall I render unto the Lord, for this marvellous display of his sovereign grace and power. May it influence me to give myself renewedly and more unreservedly to my gracious Saviour."

It is said that the Pope means to found an order of married preachers, for the sake of finding employment for those English clergymen who being married, cannot become Roman priests. It is even hinted that the chaplains of the new

order will be allowed to use the English liturgy, with certain modifications.

ANTI-PAPAL AGGRESSION.

A writer in the Christian Times proposes for the consideration of the evangelical alliances, the following:

Let some twelve christian men-well qualified by education, talent, and piety, willing, with Paul "to preach the gospel burning with zeal for their master, at Rome also,"-be set apart as missionaries to Rome, and go forth, not counting their lives dear unto them-giving proof that there is faith in the earth-faith in God; in the power of the truth, the influence of the spirit, and the efficacy of prayer. Let these men engage in this work, and let the alliance call on the churches to sustain them by their prayers and their contributions, and this will produce far mightier results and more effectually weaken the power of the Pope, than any act of the legislature, however wisely concocted. Papal Rome, like Rome of old, would call in her legions, as she felt herself assailed at home, and her aggression on our territory

و"

would cease. ITALIAN EXHORTATION TO THE POPE.

It appears that there are still some in Italy who dare speak out, as will be seen by the following extract from an addressed by his own name, Marteir. Italian paper, in which the Pope is

"Rome, 13 December."

Count Marteir has heard the second Advent sermon of the Capauchin, Father Brisighella, to prepare himself for the Christmas festivities. Signor Count, do you really wish to prepare yourself for the Feast of the most Holy Nativity? Then fling into the Tiber your triple crown, and that scandalous slipper which you make them kiss upon your foot. Up Count! Repent in earnest-vain hope! Listen to Arnold of Brescia, who was burnt by the Cardinals. He speaks to thee.

To the Editor of the Christian Advocate

Sir,-In the allusions to which your correspondent "Observer" has made to the Scottish Baptist Churches in the November number of the Christian Advocate, I suppose him to refer only to those churches who still adhere to their original practice of requiring the presidency of an Elder in order to attention to the Lord's Supper. The low and declining state of these churches to which he adverts furnishes indeed matter for serious and sad reflection. It is not however difficult I think to discover the causes which have led to such an issue. The chief of these I consider to be the junction in Church fellowship of such as are not entirely and cordially of one mind upon the faith and order of the primitive churches, as recorded in the New Testament, and upon the absolute necessity of a strict and undeviating adherence thereto. If into church fellowship there be admitted persons holding equivocal views, either of the divine sovereignty displayed in election and redemption, or of the completeness and certain efficacy of the atonement with respect to all for whom it was offered, or of the means and divine agency by which the faith of the gospel is communicated: or if in such fellowship any of the precepts taught by Jesus Christ and his Apostles come to be considered matters of doubtful disputation; what in such cases can be the result but at first weakness and decay, and at length total disruption and dissolution? Where any such diversity of opinion exists among fellow members, there follows almost certainly, such a degree of intercourse with other religious communities, as cannot be indulged without leading to coldness and indifference towards the truth; while far from being likely to win the attention and respect of unbelievers, such promiscuous intercourse is calculated only to excite their disgust and contempt, feelings which though they will always be more or less manifested towards that kingdom whose appearance in the earth has constantly resembled that of smoking flax or of a bruised reed, we should yet be careful

not to excite by our own inconsistencies and follies. If these remarks should meet the eyes of any members of the churches referred to, I would earnestly request a consideration of them, and as far as they are founded in truth, may they lead to such action as may prevent the removal of any candlestick out of its place. INVESTIGATOR.

4th December, 1850.

Since writing the above I have seen in a monthly periodical, an account of a visit of Mr. Öncken to Edinburgh, and of an assembly held there at which were present, the members of five separate baptist churches belonging to that city. Also that a proposition for the support of a missionary by their united efforts was under the consideration of each church. Now Mr. Editor, I would suggest for the consideration of one of those churches, the following queries.

Is not the doctrine of the certain efficacy of the death of Christ (commonly called the doctrine of particular redemption,) openly rejected by many of the members and by some of the officers of several of those churches!

Moreover, does not the one church whose attention I am desiring to gain (with that of its sister churches in other places) refuse communion with the other four because (among other reasons) of their breach of scriptural order in several particulars not needful now to be specified. If these things be so, can that church unite in supporting the preaching of men, sent forth partly if not principally by bodies corrupt in doctrine and erroneous in practice!

To the Editor of the Christian Advocate.

Will you, or some of your readers, be so kind as to give an explanation of 1 Peter iii. 18, 19, and 20th verses, but more particularly the 19th verse.

I am, dear Sir,

Yours respectfully,

R. B.

EVERY profession of faith in the Son of God, necessarily implies a profession of love to God. But the sincerity of every such profession can be evinced only by obedience to his commands. If any man does indeed love him, he must love what he loves, and hate what he hates. He must do what he commands, he must abstain from what he forbids; and every propensity to the one, as well as every neglect of the other, is incompatible with sincerity of love to him-Him whom we heartily love, we cannot avoid imitatingThis well-known propensity in human nature, never has been more conspicuous than in the lives and practice of genuine Christians: For as the character and conduct of Jesus form a perfect contrast to the character and conduct of the world, so the lives and practice of christians, constrained by love to imitate

him, are so dissimilar not only to those of the world, but to their own lives and practice, before they were made acquainted with him, that the difference cannot possibly escape observation.

But, according to the vulgar saying, 'Talk is cheap-many words will not fill a bushel.' The man whose practice gives the lie to his profession must be a fit object of ridicule and contempt. On the other hand, when one's practice corresponds with, and justifies his verbal professions, he will be respected, in some degree, even by those who hate both his principles and his practice.-There is a kind of deference and respect which sobriety of manners, and propriety of deportment in the world, must extort even from the loo-est members of society, at times, however they may scoff and sneer, on other

G