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vomiting of blood and general torpidity and derangement, was the state of the kidneys, which were evidently disqualified from discharging their proper functions. The effect was, to throw into the blood, and on the brain, much matter that ought to have been carried off. Coma, or lethargy, he stated, would be the result, and death.

About eight o'clock I called at Mr. Moore's, and found Mr. Burchell quite sensible, but listless and lethargic. After a little conversation on matters of business, I offered to engage in prayer; he gladly consented. During the exercise he appeared much affected, and sobbed repeatedly, joining in the petitions from time to time. After I had done, he buried his face for a moment in his hands, and then said, with deep feeling, "It's all well; I know it's all well. I should have-but, no! it's all well." On my saying, that, painful as it was that this illness should visit him when far away from his family, still he was not their guardian and comforter, but that they were under God's guardianship, he assented, and repeated, "Oh, yes; and it's all well." I then asked him, if the Gospel he had preached to others was still his support, and if Christ was precious to him. "He is precious, and I can trust him-I feel I can trust him."

I then said, “You feel that the mercy which has sent a Saviour, is equalled by the mercy which has led you to trust him?" He paused a moment; his lip quivered with strong feeling, and all I heard was, "He made me. I can trust him." I then asked him if there were any matters of business to which I could attend. He said, he thought not; but, if anything occurred to him, he would mention it in the morning, when I had promised to call again. The next morning I found him quite insensible, and was informed that he had remained in that state from an early hour in the morning.

Though with but faint hopes of benefit, the medical attendants (Dr. Darling and Mr. Smith) ordered at mid-day that he should be cupped in the temple. The operation gave no relief; he remained insensible till two o'clock on Saturday morning, May 16, when he ceased to breathe. He then entered into his rest.

On Tuesday, May 12, Mr. Burchell called on me at the Mission-house very poorly, but not worse than he had been more than once since his arrival in England.

ENDEAVOURS AFTER TRUTH.

J. A.

THE UNIVERSAL CHURCH.

SIR,-In reply to a query contained in your last number, I beg to offer a few remarks.

The former part of the question to which I refer stands thus, "What is the true idea of the universal church ?" That is, in simple English phrase, "What is the true idea of the universal assembly ?" And if we correct the vagueness which the question, its ellipsis thus made evident, wears, it will stand thus, "What is the true idea of the universal assembly of the people of Christ?" The word assembly must, of course, be understood either literally or metaphorically. In the former sense it means a number of persons met in each other's bodily presence; in the latter, it conveys the idea of a number of persons holding one object, their feelings and aims gathered as it were round one point.

For the sense of the word assembly, then, we need only refer to the common usage of language; but, to ascertain of whom this assembly consists,— in other words, who are the people of Christ, we must of course refer to the Scripture; and, we conceive, one or two plain passages are decisive of the

point it is strictly defined in a negative manner in Romans viii. 9-" If any man have not the spirit of Christ, he is none of his;" and in the passage (Galatians v. 22, 23) which enumerates the fruits of the Spirit, we have placed before us a portrait of those who, possessing the same heavenly gift, may be correctly termed the people of Christ. Many other passages to the same effect might be mentioned, but, perhaps, for clearness and definiteness none are more appropriate than these. Now, taking the word assembly in its literal sense, it is clear that no universal assembly of the people of Christ exists; no material space in which all who have the Spirit of Christ are bodily assembled: if we might cast aside the word universal, and adopt the indefinite article instead of the definite one, we could show many examples of, to say the least, an approximation to the phenomenon described, many assemblies composed of persons possessed of the Spirit of Christ, but a universal assembly of such there is not.

But, if we take the term spiritually, the question, What is the true idea of the universal church? appears to inquire for the state of things which marks the perfection of the spiritual assembly; and the reply which Scripture fur nishes will of course be, that its great characteristic is a full development in all Christians of each of those fruits of the Spirit which it has pointed out as constituting the Christian character: and the similarity of disposition and conduct thus exemplified, is the manifestation for which we may look on earth of the universal church; in other words, Christians are shown to be, metaphorically speaking, an assembly, by the oneness of the character displayed, proving that they share the same feelings, and have their aims and affections gathered round the same object.

"But is this all," some may ask, "that we are to look for? is this all the unity which was intended by our Saviour in his prayer ?" (John xvii. 21.) Look at the terms of it, and at the context, and see whether anything more is conveyed by them than this unity of object. As the illustration of the unity. desired, the unity of the Father and the Son is mentioned,-a unity, we conceive, absolutely spiritual; then follow, for further elucidation, the words, "that they also may be one in us," which show clearly the point of union. In God and Christ we are one; that is, inasmuch as our spiritual life has had, and still has, the same source, we are one, we who believe through the word of the Apostles have no lower kind of spiritual life than they. On the contrary, the life of all Christians is one; and this oneness of life is to be demonstrated to the world by oneness of character and of conduct, so that the spectator may say, "That man has a new principle of action of which I know nothing, so has that other, and a third; they all profess to derive it from Christ; their manners, their dispositions, their opinions differ; these they have gained from circumstances, but that which actuates them alike, notwithstanding these diversities, must be Almighty, Divine,-the mission of Christ must be true." This mode of understanding the verse is strongly corroborated by verse 23, in which the recognition by the world of the divinity of Christ's mission is spoken of in close connexion with the perfection caused by the indwelling of Christ in his people; and we cannot but think that this recognition would be much more fully and quickly made, did the people of Christ display more clearly their oneness with Him in the richer exhibition of the fruits of His Spirit, than did they assemble in one distinct state to carry on by themselves His worship and the common duties of life, leaving the rest of the world to conjecture what project of ambition, or what spirit of exclusiveness, animated their movements; or, indeed, what suggestion of the evil one inspired them to break the ties of nature, and disown the arrangements of Providence. The idea of such a visible church as this, every one is disposed to pronounce absurd; and yet, we suggest that this is the only way in which a visible universal church can exist, so long as the unconverted form part of the population of the world. At the resurrection, indeed, we may

expect to SEE the universal assembly of Christians; until then, the eye of God alone sees it. Man recognises by their fruits the individuals of whom it is composed, but as they are not, literally speaking, all assembled, so a literal universal assembly can never be visible.

It is acknowledged by those who maintain the doctrine of a visible church, that the limits of the visible and invisible churches never coincide. They are not, then, identical: which, then, is it that the Spirit of Christ animates ?-to which has he given so many promises?-which is the one that shall endure? Every one replies, "The INVISIBLE!" What, then, is the boasted visible church? A pretence, a nonentity, the false Florimel which bears but the likeness and name of the true, but melts into nothing in the hour of proof.

But though the visible church is indeed a nonentity, the notim of it is, alas! no nonentity. It has held a powerful sway over the minds of men,-a sway most detrimental to truth and humanity. This idea it is which has wrought greater evils in the world than, perhaps, any other. We behold it "drunk with the blood of the martyrs," of those who, members of the spiritual assembly of Christ, have been sacrificed to this idol of their imagination, and that by their brethren! Of the baneful effect which this fiction has had upon the minds of those who are not the people of Christ it is impossible to form too high an estimate; they have taken the imagined church for the real one; they have appropriated its promises, supposed its blessings theirs, and in their turn contributed to make the unprofessing despise the community which bore the name of Christ. Were there no positive argument against the existence of a visible church, the deadly effect which the idea has had, would be a strong presumptive argument against its truth: by its fruits ye may know it.

To those who hold with us the independence of church and state, we might say, that the chief arguments they use in support of their opinion are equally applicable against the idea in question. The passages, "My kingdom is not of this world," "The kingdom of God is within you," "The kingdom of God cometh not with observation," will surely bear as strongly on this subject as on the other.

It is of importance now, when unity is so much sought, that we should set the real object before our eyes, and not catch after a shadow; let us cease to aim at the attainment of this fictitious unity, and seek, by the vigorous exercise of the Christian graces, and, above all, the cardinal grace of love, to realise that unity of spirit, which is the only oneness of which a spiritual community is capable. Let each strive to become more truly one with Christ: thus, and thus only, can we become one with each other, seeing that our unity is IN HIM. We conceive, then, that the true idea of the universal church is the aggregate of all those who are one with Christ; and that we can alone expect to see it manifesting itself on earth by each individual Christian displaying in his character and conduct the likeness of Christ, and the consequent likeness of his brethren; and we would pray, above all things, for quickened spiritual sight to recognise in each other this likeness, obscured as it is by the mists of circumstance and the varieties of disposition. Until the "times of the restitution of all things," these obscuring causes must remain; let each one be diligent to keep the likeness in himself, bright enough to shine through them; and let each one, in a spirit of love, look on his brother, and hail, with demonstrations of Christian feeling, that likeness, wherever it may be discerned.

I am, Sir, yours truly,

C.

TO THE EDITOR OF THE " BAPTIST RECORD."

SIR,- Our minister does not believe in the perpetuity of the ordinance of Baptism. He has expressed his willingness to leave his pastoral charge; but as we hope we are benefited by his ministerial and pastoral labours, and are personally attached to him, we do not at all like this. What are we to do? This is the only reason for his quitting us; and on every other ground I think he would be as glad to stay as we should be to keep him.

And yet ours is a Baptist, though of open communion. Is it consistent to have a pastor who will neither himself baptize, nor encourage others to obey this command of Christ? Still, may not the difficulty be met by getting neighbouring ministers to administer the ordinance? We sadly want some good advice. Yours respectfully,

DIACONUS.

P.S. Our minister has just called in, and wishes me further to ask, to what denomination he is to go if he quits us? He cannot, for many reasons, attach himself to the Quakers.

D.

PASSING LITERARY NOTES.

THE PHILOSOPHY OF THE PLAN OF SALVATION. A Book for the Times. By AN AMERICAN CITIZEN. Ogle, Edinburgh; Hamilton, London.

We introduce an original, useful, deeply interesting, and cheap book to the notice of our readers. 66 During some few years of the writer's active life," says the Preface, "he was a sceptic; he had a friend who has since been well known as a lawyer and legislator, who was also sceptical in his opinions. Cir. cumstances, which need not be named, led the writer to examine the Bible, and to search for other evidence than that which had been commended to his attention, by a much-esteemed clerical friend, who presided in one of our colleges. The result of the examination was a thorough conviction in the author's mind of the truth and Divine authority of Christianity;" and this little volume records the evidence by which he was so fully satisfied. Several of its pages are occupied with the solution of the enigma of the Levitical economy, which was "the clue which aided the writer to escape the labyrinth of doubt." The work is an expansion, with minuteness of detail, and beauty of illustration, not to be expected in so small a volume, of the argument, that the Bible is the work of the Author of man; for it is wonderfully adapted, by many harmonies of intricate wisdom, to the nature and constitution of the being for whom it is designed, and furnishes the only religion which can possibly supply man's spiritual wants. There is a freshness, simplicity, and vigour in this production which have charmed us. The Preface tells us it has been very useful to the minds of intelligent sceptics, who have admitted the strength of its positions, and the authority of its appeal. The copy on our table is the fourth thousand, and was given us by a friend gratuitously distributing them on board a Gravesend steam-boat. To young men of sceptical inclinations it may prove an invaluable gift, as it furnishes a key to the meaning of the whole Bible. The cost of it is very trifling in stiff covers.

MEMOIR OF JAMES KIRKHAM; OR, SOME PASSAGES IN THE LIFE OF A YOUNG SAILOR. By One of his Friends. Edinburgh, pp. 112.

A DELIGHTFULLY-WRITTEN narrative. The youth, after passing through a varied series of adventures, in different parts of the globe, returns to his native country, and dies in the arms of his mother, and in the faith of Jesus. The story is penned with so much elegance, and in a spirit of such fervent benevolence, that we are persuaded it will deepen in the mind of every intelligent reader an interest in our long-neglected seamen. To the young man who has just broken from the restraints of home, and " gone down into the sea" to taste privations which he never anticipated, it would prove an elevating companion.

NOTES EXPLANATORY AND PRACTICAL ON THE EPISTLES OF PAUL TO THE THESSALONIANS, TO TIMOTHY, TO TITUS, AND TO PHILEMON. By ALBERT BARNES. Reprinted verbatim from the American Edition. Aylott and Jones, London. THE expositions of Mr. Barnes have met with such general acceptance, that it can scarcely be needful to point out their excellencies. They appear to be exactly adapted to popular requirement, presenting the results without the parade of learning; they are neither too common-place nor too recondite. Our readers, who may yet have to make acquaintance with this popular commentator, cannot do better than at once purchase this reprint of the latest volume of the American edition, which, from its cheapness and typographical merits, deserves to obtain a large sale.

SEVEN REASONS FOR FREE COMMUNION AT THE TABLE OF THE LORD, WITH ALL THEM THAT LOVE OUR LORD JESUS CHRIST IN SINCERITY. BY CORNELIUS ELVEN. Hailes, Leadenhall-street, London.

THIS little treatise possesses several merits scarcely ever found together in works on this topic. It is written in an excellent spirit, and so is adapted rather to convince than to offend an opponent; the points taken up go to the very heart of the subject; the seven reasons are not mere nominal ones, to make a title, but valid arguments, that will require some answering. The style is plain and forcible, and the work does not weary by its length. We know not any short work better adapted to those who are inquiring on this much-agitated question, or more worthy of our earnest commendation.

ORTHODOXY EXAMINED. No. I. The Trinity.

It appears to us, in reading this tract, that a previous requisite is quite overlooked. Orthodoxy studied and understood should have preceded Orthodoxy Examined. None but a writer very imperfectly informed of the real sentiments he professes to reply to, could honestly have presented, or rather caricatured, them as this author has done. Yet, even as thus caricatured, we hold them to be both more Scriptural and more rational than the opinions he has proffered for our acceptance in their stead. The writer coolly takes for granted that all "the orthodox" are fools. How this is consistent with the "meekness" to which his motto makes reference is not very obvious.

1. LECTURES ON THE PILGRIM'S PROGRESS, AND ON THE LIFE AND TIMES OF JOHN BUNYAN. By the Rev. GEO. CHEVER, D.D., of New York. 12mo, W. Collins, Glasgow and London.

326 pp.

2. LECTURES ON THE PILGRIM'S PROGRESS, AND ON THE LIFE AND TIMES OF BUNYAN. By the Rev. GEO. CHEEVER, D.D. 12mo, 392 pp. T. Nelson, London.

THIS is the same work, reprinted by two different publishers. The editions are both very cheap, and very nicely got up; Mr. Collins' rather excelling in the clearness of the type. Dr. Cheever has well performed his part, both in the outline of the Life and Times of Bunyan, and in the Lectures on his chief work. He writes with a thorough knowledge of his subject, has shown great skill in enlightened and spiritual criticism, and a true sympathy with the author on whose life and labours he comments.

THE CONTINENTAL TRANSLATION SOCIETY for the publication of translations from standard foreign works, chiefly relating to Sacred Literature, was projected by Mr. M'Cosh, of Dundee, editor of the Northern Warder. His plan deserves to be known by all readers who are interested in philological and theological inquiry. Every subscriber of one pound is to have annually four 8vo volumes, with an additional volume at certain stipulated intervals, in proportion to the increase of the subscribers. The committee chosen for selecting the works to be printed have sanctioned the following, which may soon be expected to appear :-1. Hengstenberg's Contributions towards an Introduction to the Old Testament, comprising his Treatises on the Authenticity of the Pentateuch, and on Daniel and Zechariah. 2. Olshausen's Commentary on the Gospel. 3. Hagenbach's History of Doctrines. 4. Neander's Church History. 5. Hengstenberg's Christology. Various other valuable works, by men who stand in the

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