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regard as a young minister of great promise, from whom we look for good service to the Christian Church. With Mr. Binney, we wish heartily to confide in him; we are thankful for the ability which God has given him; we rejoice in his pastoral success; we pray for his continued and growing prosperity. Such is our state of mind towards him; but he will forgive us, if we beseech him, with earnestness and affection, to eschew all needless and offensive deviations from the current beliefs and opinions of his brethren and fathers in the ministry. When he must differ from them, let good reasons be assigned; but let it not be said of him with truth that he only feigns a difference without a reality. Neither let him speak and write as if nobody had found the great secret of truth but himself. Let him avoid pure extravagances also. At page 7, in the Tract on Voluntaryism, we have an instance, as we think, of painful and offensive extravagance. "The faculty in man," he observes, "by which he apprehends and understands the Divine constitution of things, we call the reason-the faculty which takes these Divine ideas and laws, and applies them practically to the business of the inward and outward life, using the understanding as a

tool to cut the shapes and paint the colours which it has predetermined-we call the conscience-the meeting-point of the reason and the will the truth, and the way, forming together the life. The activity of this conscience, in its legitimate sphere, is the grand condition which Christianity is intended to secure. The reason is man's endowmentThe light which lighteth every man that cometh into the world.' It is a revelation of the Divine Word, Christ. In the original constitution of our being, we have thus the most intimate relation to Him."

We do not profess to understand this; for we do not believe the author does. But we seriously object to it. It is to our minds irreverent, in a high degree, to speak of "the meeting-point of the reason and the will," as "the truth, and the way, forming together the life." Only Christ himself, the personalactual Redeemer-can be this. We equally revolt from the expression that "reason, which is man's endowment," is "the light which lighteth every man that cometh into the world." In such far-fetched originalities, there is neither good sense nor good theology. Let our friendly hint be taken as it is intended.

Home Chronicle.

WESLEYAN CONFERENCE.

We have no wish to fish in troubled waters; and the respect which we feel for the leaders of the Wesleyan denomination would induce us to treat with candour and forbearance any part of their proceedings which we might disapprove. We are not sure that we have any distinct vocation to speak of the recent proceedings of our Wesleyan brethren in reference to the obnoxious "Fly Sheets." And yet, when suspensions, confessions, and expulsions, have been forced on as the result of these papers, we seem to feel that something is due to our readers, as an expression of our views upon the controversy which has arisen, and which is creating such heartburnings in many Wesleyan circles.

We wish we could see our way to a justification of any of the parties concerned; but calmly and honestly we do not. The "FlySheets" men we cannot justify, because much that they have written is very personal and offensive, and they have done it anonymously, which we regard as unmanly, and, on Christian grounds, altogether contrary to the rule of Scripture. If they objected to the conduct of their leaders, or to any part of the existing

discipline of their denomination, why did they not append their names to a fair, honest, and manly remonstrance? Had they done this, we should have had great sympathy with them. But we can never commit ourselves to writers who work in the dark. Truth needs not their aid; and a good cause is injured by such an objectionable mode of advocating it.

But really, from what we have seen of the proceedings of the Wesleyan Conference, in reference to the real or supposed authors of the "Fly Sheets," we cannot but regard them as highly inquisitorial, and altogether tending to degrade the Conference in the estimate of some of their best friends. They would have acted more dignifiedly had they taken no notice in their public deliberations, of the "Fly Sheets;" and we greatly mistake the tone and temper of our times, and even of many who rank themselves with the Wesleyan body, if the Conference has not cause hereafter to regret the severe acts of legislation in which it has recently been indulging. If men are to be suspended and excommunicated, a clear case ought to be made out against them of sufficient moral turpitude to justify the penalty inflicted; and nothing whatever ought

to be made to depend upon their own willingness or the contrary to make any communications respecting themselves. The laws of all good governments are founded upon this principle; and, we humbly submit, those also of the New Testament. We greatly disapprove of the "Fly Sheets," as anonymous libels; but we confess that these extraordinary acts of the Conference make us feel something of sympathy for men who have been so hardly dealt with.

A LETTER TO THE HON. AND REV.
BAPTIST NOEL.

HONOURED AND DEAR SIR,-It is impossible to read the narration of the solemn and interesting transaction in which you took so prominent a part at John-street Chapel, Bedford-row, on the evening of the 9th of August, without very lively emotions of sympathy, joy, and gratitude, in all which the writer of this most cordially participates, and with many others, will not cease to glorify God in you, and to pray that your Christian and ministerial course may shine brighter and brighter to the perfect day.

But, sir, there are some sentiments in your address which seem to call for a little animadversion, and to be fairly open to a few remarks; whilst the general character and aspect of the whole affair, as it stands I doubt not impartially recorded in the newspapers of the day, appear, at least in my estimation, somewhat anomalous and questionable. You will, I am persuaded, of your clemency, hear me patiently.

In reference to your expressions of subjection to the authority of Christ, and ready acquiescence in his will, allow me to say, we are here I trust most cordially agreed. On that matter you cannot utter a word too much, and in every iota of what you think, feel, and say, the present writer, and multitudes of others who may see it their duty to differ from you, most cordially join, desirous of nothing so much as to know and do the will of our common Lord.

But in relation to the argument, or your allusion to it, which was to justify the step you have taken, and your part in the somewhat remarkable transactions of that evening, you will not be surprised if others do not agree with you, and that some deem it a very weak and insufficient defence of your conduct on such an occasion. There are parts which appear to me rather impotent and questionable, and to which I confess I should not have thought a man of your logical and theological knowledge would have resorted. These parts are of course open to animadversion, and as we both agree on the supreme authority of one infallible standard, the word

of God, to this alone shall be our appeal: "To the law and the testimony."

The first thought which I imagine will be naturally awakened in the minds of many, and was powerfully excited in my own, on reading the account of your engagements on the evening to which I refer is, What a singular proceeding is this! Here is a man, a good man, a man who has been converted to Christ and preaching his everlasting gospel for more than twenty years, now publicly immersed in water, as a profession of his faith in the Redeemer and devotedness to him! Where in all the New Testament can I find anything parallel to this; anything that bears even the faintest resemblance to it? It does not appear that the apostles were baptized at all. The Eunuch and the Jailor, and Lydia and Cornelius and others, were baptized, but it was on the very day that they first heard and received the gospel. Everywhere in the New Testament, and by all Christian churches, this sacred rite is admitted to be initiatory into the kingdom of God. But here is a man who has been more than twenty years in that kingdom requesting to have it administered to him now! How does this appear? How is this to be understood? How can it be reconciled? The illustrious John Howe, when urged to be re-ordained after having been some years in the ministry, replied, "It is an offence to one's understanding, sir, it is an absurdity, since nothing can have two beginnings." Baptism is a initiatory rite; was it so, after all, dear sir, with you?

Leaving this, I pass on just to notice the two postulates with which you commence your address, and which you state appear to you "distinctly proved." To me they appear, after long search and inquiry, as far from being proved as ever: and had you not said that you had read and thought much of both sides of the question, I certainly should not suppose that to have been the case: for so long as I perceive that the term "baptize" in its original signification is used, both by classic and sacred writers, for the application of water in almost any way, and that moreover in Acts i. 6, compared with ch. ii. 17, the "baptism , of the one verse is the "pouring out" of the other, I am satisfied that the Scripture use of the word did not signify in all cases, if in any, immersion. And in reference to the second, in which yon say that "immersion is meant to be a profession of faith in Christ," why I have only to reply that I have no doubt it is by all who practise it. But then the question is, Did our Lord require it? I can see no proof, all things considered, and looking at all the instances of baptism in the New Testament, that he did. You are aware that the passage in Acts viii. 37 is a disputed

passage, not to be found in many of the best manuscripts and most of the ancient versions, including even the Syriac, and that it is deemed by the most eminent critics and commentators an interpolation.

As regards the example of our blessed Lord to which you make your principal appeal, and to which our Baptist brethren in general are equally fond to refer, I humbly submit to you that this could be no model designed for you or me or any one else to imitate, simply because no other being can ever stand in the situation or circumstances in which He was placed, and that in this initiatory rite into His public ministry, our Divine Mediator stands inimitable and alone. Let the following things, among many, be considered.

1. Whatever was the precise nature of His baptism, it was not what is usually termed Christian baptism; for this was not yet instituted. To resemble His, any person must be baptized only with the baptism of John.

2. It was not the baptism of a penitent, or a believer, for He had no sins to repent of, nor needed He faith in any other, Himself being the object of faith to all His people; so that it could not be believers' baptism.

3. He was baptized at thirty years of age, which every one who would imitate Him would require to be, neither more nor less. Let not this be thought a trivial circumstance, for, as the Holy Spirit of God has thought fit to record it, it must have some significant meaning.

4. As the heavens were opened, and the third person of the glorious Trinity was seen descending in a visible form upon Him, it seems natural to infer that as these celestial phenomena will in no other instance be repeated, this remarkable transaction was to stand inimitable and alone.

5. There can be little doubt, I think, but that the baptism or purification of our Lord, at the Jordan, in whatever way it was performed, was but His inaugural rite into the high priesthood "over the house of God," on which that day He was to enter. That office He came from heaven to earth to assume; and as the ancient priests of the law were all typical of Him, He enters on his work at a similar time, and in a similar manner, to what they had done. They were to commence it at "thirty years of age;" so did He. They were to be "washed with water," as a ceremony of purification; so was He. They were to be anointed with "precious ointment;" He was anointed with the Spirit without measure. They were to be clad in priestly garments of glory and beauty; He was already arrayed in the glorious beauty of His own perfect humanity, and the fulness of the Godhead resident in Him. In these different points I perceive an exact agreement between the types and the antitype; and thus it became Him" to fulfil all righteousness," that no part of the law of

the priesthood might be omitted, and that that correspondence might appear.

Now, sir, in reference to the mode in which this initiatory rite of our Redeemer's priestly office was performed, I have yet to learn that it was by immersion. All that is said in the law of the Levitical priests is, that Aaron and his sons were to be brought to the door of the tabernacle, "and washed with water." This is thrice repeated in the way of injunction, and in the history, as attended to, oftener. Neither the Hebrew term employed in the original, nor the Greek in the Septuagint, signifies anything more than to wash, and is never employed to denote immersion. If then our illustrious High Priest were ceremonially purified as the typical priests had been, it is not for any one to say it was by his being plunged beneath the stream. Nothing seems to require it. The New Testament use of the term "baptism" does not demand it. The mere fact of his going "to" the water and returning "from" it, which is all the Greek prepositions import, does not include it. The same preposition is used in more than twelve different instances to describe our Lord's resorting to a mountain: He is said to have gone "into" a mountain, but no one supposes that He penetrated into its bowels, or did more than approach its surface. And, moreover, you appear to have forgotten that if our Saviour was immersed in the water, so also was John, for what is said of the one is as distinctly said of the other. They both went "to the water." For these reasons, with others which may be adduced, I cannot suppose either that the baptism of Christ was intended to be an example for our imitation, or that it was administered by immersion.

Another, and the only reflection I shall in addition mention, which arose on my perusal of your statements and proceedings, was, that it did not appear to me at all to come up to the standard of the New Testament baptisms; for in every instance of individual adult baptisms recorded, I read of "families" with them, but I did not read of yours. Lydia and her household; the Jailor and his; Stephanas and his; with others, are distinctly noticed. Where, honoured sir, was yours on the occasion? Probably you will bestow a little attention on this part of the subject, and favour us with a few thoughts on the household baptisms of the evangelical narrative.

On the truly solemn and deeply interesting form of your covenant with God, so appropriate and becoming for every redeemed and pardoned sinner to employ, I will not venture to remark, save only to recommend to every Christian the adoption in private of a somewhat similar confession, and the humble and prayerful spreading of it before the Lord. I confess I was a little surprised to read it as a public document, and as such it did not quite

assort with my notions of Christian propriety. It appeared to me to be liable to exceptions, and I have some fears lest an unkind and gainsaying world should misinterpret what was so done, and ascribe to other motives than those of Christian humility and selfrenunciation what I have no doubt these originated and will sustain. Many excellent men have adopted a similar form of procedure, but it was always done in secret, and certainly it seems more suitable as a private transaction between the soul and God, than as an exhibition, or profession, in the presence of a promiscuous assembly. Whilst on the one hand we are never to be ashamed of Christ, I know not that, on the other, we are called to publish our most solemn vow and transactions on the housetop, or in the presence of others. The only engagements of that nature mentioned in Scripture as being public were when all the people were included.

With the most affectionate regards, and earnestly desirous of your prolonged usefulness in the Church of God,

I am, honoured sir, most truly yours,
ADELPHOS.

August 15th, 1819.

RECOGNITION SERVICES, WARDOUR CHAPEL.

ON Wednesday, June 27th, religious services were held in connexion with the public recognition of the Rev. Charles Russell, B.A., as pastor of the church and congregation.

The introductory devotional exercises were conducted by the Rev. J. C. Harrison, of Camden Town. The introductory discourse, Rev. J. Kennedy, of Stepney. The usual questions were asked by Rev. J. W. Richardson; the designation-prayer was offered by Rev. J. Robinson, (late pastor of the church.)

A most impressive charge to the minister was delivered by Rev. T. Binney, and the sermon to the people was preached by Rev. T. Jeyn, D.D.

In the evening, a discourse was delivered by Rev. W. Brock. The proceedings of the day were characterized by a spirit of deep seriousness and religious interest. One hundred and forty persons sat down to dinner in the school-rooms, and two hundred to tea. Nearly £100 was collected on the occasion towards cleaning and beautifying this place of worship.

ON Thursday, June 14th, 1849, the Rev. John Reynolds, late of Clavering, Essex, was publicly recognized as the pastor of Lady Huntingdon's Chapel, St. Mary's Square, Gloucester.

A preparatory public service was held on the preceding evening, when a large and respectable company took tea together in the school-room; after which the Rev. T. Dodd, of Swansea, preached a suitable and excellent

sermon.

The recognition-service was commenced by the Rev. T. Dodd, who (in consequence of the unavoidable absence of the Rev. J. L. Wake, of Cheltenham) read the Scriptures, and prayed. The Rev. J Jones, of Birmingham, delivered an affectionate and faithful charge to the minister, founded on Titus ii. 15. The Rev. G. Hewlings, of Worcester, offered up an appropriate prayer. The Rev. W. Hodson, of Chalford, preached an admirable sermon to the people from 1 Thess. v. 13, 14. The Rev. J. Hyatt, of Gloucester, concluded with prayer. The Rev. Messrs. Fowler, of Worcester, Davis, (Baptist,) of Longhope, and Smedley, (Wesleyan,) of Gloucester, took parts in the service. A public dinner was provided at the King's Head Hotel, when the Rev. J. Jones (President of the Conference) presided. After which the company was addressed by the Rev. B. Parsons, of Ebley, Davis, Hewlings, and Dodd.

CONGREGATIONAL SCHOOL, LEWISHAM.

THE following very satisfactory Report of the Midsummer examination of the pupils in this establishment, has been presented to the committee:

Having, on the 28th ult., examined the boys of the Congregational School at Lewisham, in the classics, we present the following as the report of our examination.

We heard readings in Latin, in Horace, Virgil, Ovid, Cicero, Livy, Cæsar, Sallust, and the Delectus; and in Greek, in Homer, Xenophon, the Delectus, and the New Testament: and also examined the junior classes in the Latin and Greek grammars.

As our examination was not a hurried one, but extended over a space of five hours, we can speak confidently of its results. We perceived considerable diversity of attainment; but even where little knowledge was discovered, there had evidently been great pains bestowed by the masters. Some read, with no small degree of taste, both with regard to pronunciation and rendering, and parsed and scanned with very great correctThey also exhibited readiness in forming the Greek tenses, in analysing compound words, in tracing derivatives to their primitives, and in showing what English words proceeded from certain Latin sources. some of the juniors acquitted themselves creditably in their answers to questions in Latin and Greek grammar.

ness.

And

We believe the boys of the Congregational School would not be disparaged by a comparison with the boys of any other school of a similar quality; and while we congratulate the governors on the extent to which they are realizing the object of their contributions

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THE Congregationalists of this town are engaged in the erection of a new sanctuary, and assembled on Wednesday evening, June 27, 1849, to witness the laying of its foundation-stone. The service was of a deeply interesting character. A large assembly was attracted to the spot when the Rev. P. II. Davison, pastor of the church, at the special request of the members, delivered an address suited to the occasion, and, amid the prayers of the people, performed the ceremony. bottle was deposited in the stone containing some coins of the present reign, and a document descriptive of the circumstances which led to the erection of the building. At the close of the service in the open air, the friends retired into their present sanctuary, where the pastor preached from Neh. ii. 2.

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The building committee, in the arrangement of their plans, have endeavoured to combine the strictest economy with that due regard to architectural taste which should ever characterize the house of God, and hope that the result of their effort will prove that a building of fair proportions is at least no more expensive than some of those unsightly edifices which have been reared under the

impression that "order and beauty in style of architecture are unsuited to the spirituality of religion." The building is to be of white stone, taken from a quarry belonging to John Steel, Esq., of Derwent Bank, and will be built in the perpendicular style of Gothic architecture, from plans made by Mr. Charles Eaglesfield, of Maryport, under whose superintendence it will be erected It is arranged to seat 550 people, exclusive of the children's gallery, which will accommodate 200 children, and an organ. The building measures 72 feet 6 inches, by 45 feet 6 inches, and will be 60 feet high to the top of the centre pinnacle. The front is to be of hewn stone, with a large centre window, and two smaller ones, all richly moulded, and tracing in the top. There will be two Gothic door-cases, and massive buttresses, running to the top, finishing with turrets and pinnacles, forming three gables. Under the children's gallery will be fitted up a spacious lecture-room and vestry. The entire cost of the building, in

cluding the purchase of old property, is estimated at £1700, and from the extreme care which has been taken to ascertain the full expense, the committee of management confidently anticipate the completion of their undertaking for this amount. A combination of favourable circumstances indicated to the church their duty to "arise and build." Two properties were secured contiguous to the present venerated structure, which could not, through age, for any lengthened period, be serviceable as a place of worship. One of these properties was the generous gift of Lieutenant-General Wyndham, of Cockermouth Castle; the other was purchased for £360. Already nearly £1000 have been subscribed, many of the friends making great self-denying efforts, to secure their object. It is the anxious wish of all connected with the undertaking to open the sanctuary free of debt. To accomplish this, however, they look to the sister churches for aid. But have they any claim for support? Ought not the Congregationalists of each county to bear the expense of their own religious enterprises? To a considerable extent this is admitted. But waiving the question of claim, may not brethren, in less wealthy counties, hope for the practical sympathy of their more aff.acnt friends, located at a distance, identified with the same glorious nonconformist principles as themselves? The Congregationalists of Cockermouth have no wish to avoid labour. The remembrance that they are associated with a church originally formed by the venerated Larkham, who, with his faithful friends, suffered under the tyranny of kingly authority and priestly intolerance, excites them to effort, worthy their renowned predecessors. They only ask for help beyond their own capability. Contributions of any amount will be thankfully received and acknowledged, and will supply additional encouragement to prosecute with renewed ardour the enterprise to which they are devoted. The old sanctuary, situated immediately behind the one now erecting, is to be fitted up for the Sabbath-school, and classes for secular education, under the direction of the pastor.

July 30th, 1819.
CHESTER-LE-STREET, DURHAM.

ON Wednesday, the 25th of July, the Rev. Charles Ridley, late of Rotherham College, was ordained to the pastorate of the Congregational Church, Chester-le-Street. The services of the day were commenced by the Rev. J. G. Rogers, B.A., of Newcastle, reading suitable portions of Scripture and offering prayer. The introductory discourse was delivered by the Rev. J. W. Kichardson, of Tottenham Court Chapel, London. The Rev. A. Reid, of Newcastle, proposed the

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