and appointed and observed a day of thanksgiving to Almighty God for so great a blessing. It was held on the 8th of August, O S., and continued annually, so long as the people were connected in one hody; but on the division of the church into distinct parts it was generally laid aside. The day was spent in singing, prayer, &c., accompanied also with a kind of love-feast. It was a just observation of Zophar, Job xx. 5. "That the triumphing of the wicked is short." This was verified in the unhappy man who was the prime instrument of these disturbances, for on the day he paid the penalty, he was taken ill of the small pox, and died in a few days after. Though this circumstance does not prove it to be a judgment from heaven for his persecuting conduct, yet it may be justly regarded as an awful warning to such characters; and it would contribute to their honour, and the welfare of society, were they seriously to lay it to heart. The preachers had hitherto proceeded without any other license for preaching than that of Jesus Christ, " Preach the Gospel to every creature." But since they had met with considerable trouble already, and were liable to more, for want of legal protection, six of them availed themselves of the benefit of the toleration act, and were registered at the general quarter session for the county of Leicester. The persons registered were Joseph Donisthorpe, John Whyatt, John Aldridge, Samuel Deacon, Francis Smith, and John Grimley. Being thus legally qualified, their boldness and their activity increased. They ceased not to "teach and preach Jesus Christ" wherever they came or had opportunity, and continued in growing usefulness among their ignorant fellow creatures. However deficient they were in literary acquirements, or destitute of the "honour which cometh from men," they possessed those qualities which rendered them eminently successful in "turning sinners from darkness to light, and from the power of satan unto God." They studied the language of the Gospel, and that of nature. They entered into the spirit of religion, for they felt its power. Their tale was simple, and their mode of telling it artless. Their situation and connections in life were among the lower class of society, residing in villages and lonely cottages. To such their address was more acceptable than the best composition, or the most laboured eloquence. Five of these worthy men have finished their course, and it is hoped are enjoying the reward of their labours. O had they, ere they fled, each dropp'd his mantle, And left to their successors double portions Of their spirit! CORRESPONDENCE. AN ACADEMICAL INSTITUTION. WHAT IS IT? To the Editor of the General Baptist Repository. SIR, I have just received a letter from Wisbech, which surprises me; and on which I wish to make a remark or two. The object of the letter is to induce the Churches of the connexion to make purchase of the premises at Derby, for the purposes of a college, which the committee of the Academy determined not to do. It is signed by seven gentlemen. To dissent from the decision of the committee, and to agree in theirs, is to suppose that these seven gentlemen have more wisdom than the committee; a supposition I cannot for a moment admit. If the proposition were a wise one, it proceeds from a wrong quarter: the committee of the Academy is the proper body to manage its affairs. "Has not the time arrived," says the letter, " for the institution to be placed on a more permanent basis? The time when we ought to move our tutors to the college, and not the college to the tutors ?" What is an institution? A collection of means and resources by which to carry on business for a certain end. An institution may require a variety of instruments for the carrying on of its business: it may require circulars, agents, secretaries, treasurers, committees, &c.; and, sometimes, bricks and mortar, in the shape of a building. An Academy requires all these; but to call any one of these the institution, is to call the body by one of its members, the watch by one of its wheels, the whole by one of its parts. It would be as proper to call the prospectuses of an institution, the institution, as any building it may require for the carrying on of any part of its business. But if you are to fall into this error, it is most pardonable to call the whole by its most important part; to call the watch by its mainspring, to give the name of the man to his head. Now is a building, a collection of bricks and mortar, the most important part, or instrument, in educating young ministers? If so, let other parts be subordinate to it. But are not the money to support them, and the tutors to teach them, more important? Then let the bricks and mortar be subordinate to them. "No," says the letter, "the time is come to move the tutors to the college, and not the college to the tutors." Let the sun move round the earth; don't put the earth to the trouble of going round the sun. "Are the premises suitable? They are spacious."-They are; too large by half. Many, with a kind of contempt point to the paltry sum that is annually raised for the Academy, and is it not, they inquire, preposterous to lay out some thousands of pounds in the mere purchase of premises for an institution that is so feebly supported ?" And an objection, stronger in reason, and in better time to the occasion, could not have been urged against the Quixotic scheme. Which is the sounder calculation, that from the actual resources and income of the institution, or that from the wishes of college-builders? "Allow this objection all its force, [which they don't-they allow it none] still we must have premises for the Academy somewhere." We must, must we? Who says so? What have we suffered hitherto for want of them? "And if by a vigorous effort we can raise the money, why not have such as shall be worthy of the body, and an ornament to it?" Yes; if, but if not, what then? And are widows to stint their meals for "a building which shall be an ornament to the connexion ?" Fall, yon column reared by penury; moulder, every cornice bought with hunger. No! if we are to have ornaments, let them be of a different sort. "Further, if the matter be taken up with spirit, under a deep and solemn sense of its importance, it will be just as easy to raise a large sum as a small one." That is to say, if we can raise £300, we can raise £3000; if a man can lift a hundred-weight, he can lift a ton. "If, also, we can infuse sufficient spirit into the connexion to commence such an undertaking, we have reason for thinking there will not be wanting that continuous interest which may be necessary to carry it forward." This argument is about as novel and conclusive as the last. What is their reason for thinking so? Perhaps, Mr. Editor, you may think me severe in these remarks. But I must say, in extenuation of this error, there does appear to me, in this circular, such mistaken notions of what is the essential nature, and what are the most important instruments of an Academical institution, and such a perfect oversight of the disproportion between the means required for the execution of this favourite project, and the ability of the connexion, as to demand the most rigorous strictures I have advanced. If you consider that in making this communication I have undertaken a gratuitous and unnecessary task, I leave those who preceded me in the offence to make the apology for it. I have the honour to be, &c., P.S. If necessary I shall recur to this subject. JUNIUS. ON JUSTIFICATION BY FAITH. To the Editor of the General Baptist Repository. THE means of a sinner's justification before God is the most important subject of inquiry that can engage the attention of man. It is therefore important, that writers on this subject should have clear and Scrip. tural views, and represent them, if possible, so as to leave no room for mistake in the minds of their readers. The want of clear Scriptural ideas on this subject, is probably the principal reason why many hearers of the Gospel are in obscurity and doubt for years respecting their own spiritual state. They have some confused notions that faith is the ground of justification, and that good works are somehow necessary; and as they have no clear perception of the order in which they stand in Scripture, and in chris. tian experience, they are mingled together, and confuse the mind. I fear the two papers on this subject in the August number of your Repository, may tend rather to confound, than to libe. rate, minds anxiously inquiring on the subject of justification. May another writer then be allowed, without offence to the two former ones, to present a few remarks to your readers? Sensible of the delicate position in which he now stands, as in some measure the oppugner of two former communications, he proceeds with diffidence. His opposition, however, is probably more to the manner of expression, than to the sentiment entertained by the writers, as the Scriptural truth appears occasionally through whatever obscurity there is in the representation. Especially is this the case in the second of the two papers; the present animadversions, therefore, relate chiefly to the former of them. But to him that worketh not, but believeth These on him that justifieth the ungodly, his faith is counted for righteousness;" and Rom. xi. 6," If by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." Again I ask, If works of any kind are necessary to justi. fication, what works? and what is the standard by which we are to determine their necessary nature, and quality, and quantity Would not this standard be law? questions are not proposed in derision, but to lead the unwary reader, may I without offence say writer too, to see into what a labyrinth his position leads. Extremely dangerous then, I consider the position, that "good works are causa sine quâ non of justification;" and if this is not true, of course the Scriptures do not teach or support it. With considerable anxiety I turned to the passages referred to in support of this posi tion, and find that they have about as much to do with it as a variety of passages of Scripture that are often referred to in favor of infant baptism. For instance, just refer to the first, Heb. xii. 14, "Follow peace with all men, and holiness, without which no man shall see the Lord." Cannot this text, and the same may be asked respecting the others, be understood without supposing that good works are the cause without which none can be justified? If it is the holy alone that are justified, how then does God justify the ungodly, according to Rom. iv. 5. Notwithstanding the implication of these questions, the writer hopes to escape the charge of Antinomianism, which frowns at him with threatening aspect as he looks at the essay before him. Indeed, the former writer himself shields him from danger, and delightfully helps him out of difficulty by The writer referred to, at once answers saying, "works will result from faith, as the query that had been proposed, as he re- certainly as fruit from a tree.' O that the marks, in the words of the apostle James, writer had clearly seen and firmly grasped ii. 24, "Ye see then how by works a man is this idea at the beginning, and consistently justified, and not by faith only." Might pursued it through his piece, then would not another, with equal authority, answer not good works have been represented as in the words of the apostle Paul, Rom. iii. the causa sine quả non-then would they 28, "A man is justified by faith, without not have been the root, but the fruit of the the deeds of the law?" Your former cor- tree. In the second piece this is maintained respondent will perhaps say, There is a much more clearly; and in proportion as great difference between the works of the this is the case it appears worthy of comlaw, and the works of grace, or the Gospel. mendation. Strictly correct and beautiful I ask, does the Gospel require any thing, is the representation of Mr. Burkitt here, as to moral deportment, that was not re- which is of the following import, (I have quired by the law? Let the reader consider. not the book at hand), "God justifies the Again I ask, Is there not an essential dif. ungodly, but a sinner continuing ungodly ference, indeed, a direct opposition, between is not justified: we must bring credentials works and grace? and if so, why talk of the from our sanctification to bear witness to "works of grace?" Seriously ponder Rom. the truth of our justification." Why, I iv. 4, 5, "Now to him that worketh is the fancy I might hear the writer saying, This reward not reckoned of grace, but of debt. is what I mean. I believe it is; and there fore said, that the truth appears, though as the sun glimmering through a mist. If this should help to clear away the mist, so that every reader may see the truth clearly on this subject, I shall be thankful. If good works are in any measure the cause of justification, how are we to under. stand a sentence in the pleasing communication from Halifax, immediately preceding the essay that has caused these remarks? "Others, who came out of mere curiosity, were frequently awakened, convicted, and converted, at the same meeting, and have become some of the most consistent members of the Church of Christ." Were not these justified when they were converted? or was it not till they had given evidence that they were consistent? Yes: the moment when the penitent sinner lifts his tearful eye to the cross of Christ, and trusts in his obedience unto death, he is justified from all things. This is believing with the heart unto righteousness. There may not be the evidence of justification in the mind of the penitent at that instant, and perhaps not for some time after; still, without waiting for the evidence of faith, in obedience to the moral precepts of the Gospel, God by his sovereign grace has declared the sinner just. If the believing penitent should die without any opportunity to evince the reality of his faith by his works, still he is safe. This appears to have been the case of the peni. tent thief on the cross. Though there was no opportunity for his faith to be made per. fect by works of obedience, its perfection was seen by the omniscient Saviour, and acknowledged to the salvation of the peni tent. And this may have been the case in many other instances. Still it is most readily conceded, that justifying faith is the seminal principle of all good works, as is very properly intimated, though too oh. scurely, in both the essays referred to, but with greater clearness by the second. On account of this peculiar tendency in justify. ing faith, the apostle triumphantly refutes the alledged tendency of this doctrine to Autinomianism, by saying, "Do we then make void the law through faith? God forbid: yea, we establish the law." The faith which justifies is the very principle, which above every thing else apparent in man, honours the divine law, and brings the heart into the most sincere love to it; so that the believer, and he alone, can say, "I delight in the law of God after the inward man." The importance of the subject is the writer's apology for the freedom of this communication. It is his sincere wish not to offend the former writers on this subject; if truth can be elicited, and set in a clear view, we shall all have cause for joy. So important is a clear and Scriptual view of the means of justification, that the strain of the general ministry on this subject was represented by Luther as the sign of a standing or a falling Church. It is too, in some localities, of especial importance to us as a connexion, surrounded as we are by many hyper-calvinists, who are sometimes not sufficiently scrupulous of truth, in representing us as teaching that we are saved by our own works. Such persons could not desire any thing more to their purpose, than to see in our acknowledged periodical the unopposed avowal, that good works are the cause without which none can be justified. They would not give themselves the trouble to ask whether it is capable of an evangelical J. J. construction. ON March, Aug. 4th. WATERPROOF CLOTHING, IN DEAR SIR. In the last number of your Repository, the following query is proposed. "Is it right for persons administering the ordinance of baptism to wear waterproof clothing?" in allusion to which, allow me to present to your notice the following fact, which, though not discussing the theological part of the subject, at once evinces to us the extreme imprudence of this practice from its being so exceedingly detrimental to health. In the Baptist Magazine for May, of the present year, a brief biography of the late Rev. Thos. Coles is inserted, from which the following statement is extracted. "This useful and eminent minister of the Lord Jesus had been administering the ordinance of baptism to fifteen persons, and in doing this, it was soon aparent that he had taken a very severe cold. A Dr Stenson, who promptly attended him, and to whom the family feel the greatest obligation, for his kind and unremitting attention, thus writes in a letter to the writer of the memorial. Ask you me, as his medical attendant, the occasional cause of his death; unhesitat. ingly say that it was by baptizing many persons in an unnatural, and with his tem perament, hazardous way; namely, after vigorously and impressively addressing a concourse of people, bordering on the river's edge, for half an hour, to the production of extreme heat and perspiration; he then and thus descended into the cold water with a mackintosh dress on, up to his loins, to prevent the admission of water, which occasioned, as I conceive, a condensation of the moisture into intense cold, in the most hurtful form; so that he was surrounded, as it were, with a coat of ice up to his loins. COLLECTORS FOR THE ACADEMY. On coming out of the water, he complained to use the language of the querist, not only of deadly cold, (to use his own expression) subject it to another abuse, but it would no subsequent glow as he always felt here- draw on it ridicule and contempt by the tofore. He preached in the morning, and world. J. C. J. M. administered the Lord's-supper; preached again in the evening, evidently lame in ascending the pulpit, crippled on leaving it, and never more to approach it. I saw him the next morning, after a distressing night DEAR SIR,-While hearing the funds of of spasms of the right leg, and violent in the Academy pleaded for by one of the flammation of the same, rapidly advancing students when our annual collection was to to deep seated and extensive suppurations, be made, I felt impressed that if they were which were speedily followed by distressing collected for as the missionary societies, spasms of the bladder, and the other leg; by members, male and female, they might and what is remarkable, all that the dress be greatly increased. Could the glorified encompassed was affected with violent spirit of the late revered tutor address our spasms, and no part above it. These Churches, would it not be to do with all symptons fearfully augmenting in spite of their might in this important work? Colremedies, eventually induced symptons of lecting books might be provided, and thus a irritation, of which he died." After presenting so striking an illustration of the injurious tendency of waterproof clothing; the writer deems it hardly necessary to say any thing further; he might how ever be permitted just to remark, that if the practice above alluded to would not be centrary to Scripture, or at all destroy the validity of this solemn ordinance, it would, general sympathy be felt and manifested by REVIEW. REPORT OF THE BAPTIST UNION, 1841. THE proceedings of the session held in April last, as detailed in this Report are full of interest to every friend of the Baptist denomination. A brief glance at its contents will, we trust, induce many of our readers to obtain the report for themselves. There is a list of more than one hundred ministers and others who attended at the last session. The resolutions, &c., which were adopted are then given. The main tenance of sound views on the question of state religion is displayed by a variety of resolutions, in substance as follows:-That the civil authority has no right to interfere with, or assume a power to give a patent for, the printing of the Holy Scriptures; that state establishments of religion are utterly foreign to the genius of christianity; that the compulsory appointment of epis. copal chaplains to workhouses, with salaries payable out of the poor rates, is a violation of religious freedom; the progress of the anti-slavery cause in Europe and America is hailed with pleasure; the increased additions of converts to the Churches is mentioned with gratitude; the efforts that are put forth for an increase, both in efficiency and number, of academical institutions, are recommended and approved. The Report itself contains much valuable statistical information. Appendix No. III. is an honest and christian appeal from the committee of the Union to the American Churches. ENGLAND IN THE SIXTEENTH CENTURY; or, a History of the reigns of the House of Tudor. 18mo, pp. 436. Tract Society. THIS Small handsome volume is in every way worthy of the commendations of its predecessors. The annals of the house of Tudor are written with great care, perspicuity, and a good degree of impartiality. The character of Henry VII and VIII are exhibited in a just light. The same may be said of Mary. But when we read the following lines we were somewhat startled, "It is too much the fashion to represent, that Elizabeth was a persecutor for religion as well as Mary. The falsehood of these statements will appear from the history of Elizabeth," &c. Such language is unguarded and partial, and neither accords with the testimony of the general historian, nor with the details given in this volume. The writer is evidently partial to Elizabeth; but he is constrained to lament, that the queen, who in her youth had tasted of the "bitter cup" of persecution, "in her latter days showed herself disposed to follow her father's example!" |