him; found him cheerful and composed. On the following day I read to him the 73rd Psalm, and one of the deacons engaged in prayer. In reply to a question respecting the state of his mind, he said, “My trust is fixed on the rock of ages." On Thursday, when I read 2 Cor. iv. he dwelt, with much feeling, on the word "glory ;" I said, at parting, I cannot desire for you greater blessings than peace through the blood of Jesus, and hope in his appearing, to which he promptly replied: "and it is my mercy that these I possess." To a friend, who enquired how he felt, he said, "Jesus lives." The day before his death he requested the two hymns, "Rock of ages," and, "Jesus lover of my soul," to be repeated, and very much enjoyed them. The last night he was overheard repeating, “The Gospel bears my spirits up;" likewise, "There on a green and flow'ry mount:" and, a few hours before his death, he was overheard in prayer, calling on God for strength now he was in the dark valley. there, together with those of his beloved wife, and only son, they await the resurrection of the just. Most of the neighbouring ministers were present on the occasion, and every feeling of respect and esteem was shown by the Church, the congregation, and the neighbourhood. On the Sabbath following the funeral, I endeavoured to improve the event; in the morning, to the church, from Matt. xxviii. 20, "Teaching them to observe all things whatsoever I have commanded you, and lo, I am with you always, even unto the end of the world," and, in the evening, to a large congregation, from Rom. viii. 35. "who shall separate us from the love of Christ." That for sixty-six years our departed brother and father should have been ena. bled to adorn the doctrines he professed, bringing no reproach thereon:-that, for the greater part of that period, he should have been assisted to preach the gospel, and, by the power of the Holy Spirit, turn many to righteousness: When lifted out of bed, for the that, in spite of satan's malice and sin's last time, on the morning of his death, power, he should have lived honourably, on some little refreshment being brought, and died happily; affords matter for dehe asked a blessing, in a most spiritual vout acknowledgment to the God of manner, commending those around him salvation, while it encourages those to God. He then quoted his favourite who are still in the vineyard, "not to verse: "A guilty, weak, and helpless be slothful, but followers of them who worm," repeating the words, "my through faith and patience inherit the strength and righteousness," with much | promises." fervour. After this he said little. I visited him shortly before his death, but he seemed in an easy slumber, and thus he continued, till, in about two hours after, in the most gentle manner conceivable, he breathed his soul into the hands of the Saviour he had trusted and served. The general state of his mind was that of calm hope; little transport, no despondency; he grasped the promises with a firm hold; and came off more than conqueror. His remains were committed to a vault in the chapel, where he had so long preached the word of life; and Woolwich. JOHN COX. [The following account of the Origin of the Second Baptist Church at Woolwich, by another correspondent, may supply an appropriate conclusion to the preceding article.] To the Editor of the Primitive Communionist. SIR,-The perusal of the relation, concerning Mr. Powell, in your last number, reminded me forcibly of Woolwich; and of the circumstances connected with the formation of the second Bap tist Church in that place; and as, in my view, "the force of truth" is illustrated thereby, I thought the record might be useful and encouraging. Mr. M'Gregor, who was a member of the Church in Eagle Street, London, under the care of Dr. Gifford, was the honoured instrument of raising the first Baptist Church in Woolwich. He suffered much persecution, but God greatly blessed his ministry; and, among others to whom he was made useful, was Mr. Davis, who, afterwards, for many years, laboured, with great success at Reading, in Berkshire. Mr. Davis went to Mr. M'Gregor's chapel, on new years' day in the evening, to make sport of the preacher, which he had been in the habit of doing, but the text, "cut it down, why cumbereth it the ground," had not been twice read over, before his heart was powerfully affected; so that, to use his own words, "he thought the floor would open beneath him, and that he should sink at once into the jaws of destruction." It was not long before he obtained peace at the cross. He then joined the Church, and was soon after called to the work of the ministry. At that time Mr. M'Gregor's Church tised mixed communion, but, soon after Mr. Davis was settled at Reading, a member of his Church came to reside at Woolwich, and her dismission was sought in the usual way, but objected to on the ground that the Church at Woolwich practised mixed communion. This circumstance led several of the Woolwich members to inquire whether mixed communion were according to apostolic pattern or not, and the result was that they came to the conclusion that it was unscriptural to admit unbaptized persons to the Lord's table. After a very anxious season about twenty-six members seceded from the Church, and formed a second Church, on strict communion principles, that they might maintain the prac ordinances of the Gospel according to the primitive or apostolical order. This event took place in 1786, and it has proved greatly for the furtherance of the Gospel. The little Church met, at first, in a hired room; but, after a few months, a chapel was erected, near the dock-yard gates, in which various ministers preached, one or two of whom received calls to settle among them. But the great Shepherd had provided them with a pastor among themselves, on whom he intended his blessing should rest. Among those who formed the original Church, was Mr. A. Freeman, who had previously engaged, occasionally, as a public speaker, with much acceptance, and who, ultimately, was ordained over them, and much success has attended his ministry. The Church has never departed from its original order; and it may be added, that, long before the decease of Mr. M'Gregor, his Church renounced the practice which occasioned the division, and, for several years, the writer, though continuing his connection with the Church at Devonshire Square, enjoyed much delightful fellowship with the ministers and members of both these churches. Would that all our brethren, instead of renouncing the apostolical order, would, like these Woolwich Christians, ask for the old paths "where is the good way, and walk therein," and shew themselves as anxious to keep the Lord's supper as they are to keep the ordinance of baptism, as Christ and the apostles have delivered it. As the table, at which we commemorate the Saviour's death, is emphatically “the Lord's table," his order should surely be observed in our approach to it; and we should recollect that he is a King as well as a Saviour, and that, whatever he does not authorize, he virtually prohibits. Baptists are, of all people in the world, (according to their profession,) the most scrupulous for an exact STRICT COMMUNION THE ORDER OF THE APOSTOLIC CHURCHES. 149 administration of Christ's appointments, | sanction, admit those to the Lord's but Mixed Communion Baptists do what table who, in their consciences, they no other Christians in the world will believe are unbaptized. S. D. SCRIPTURAL OR STRICT COMMUNION, THE ORDER OF THE APOSTOLIC CHURCHES. LYDIA's heart was opened before she was baptized, and she was one the apostles judged faithful to the Lord, and offered to them the evidence of her faith (Acts xvi. 30). In stating the order of the first Chris- | before they were baptized (Acts x. tian Churches, we shall acknowledge 44). our obligations to Mr. Rich. Baxter. In this sixteenth argument against Mr. Blake, second disputation, page 149, he says, "If there can be no example given in scripture of any one, that was baptized without the profession of a saving faith, nor any precept for so doing, then must we not baptize any without it. But the antecedent is true, therefore so is the consequent." In proof of which statement he produces the several scriptural records and examples, viz. The example also of the JAILOR is very full to the resolution of the question in hand. He first asked, what he should do to be saved; the apostle answered him, Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house. So that it was a saving faith that is here mentioned. He re First, JOHN, who required the pro-joiced and believed with all his house, fession of true repentance, and that his baptism was for the remission of sin. Secondly, when CHRIST layeth down the apostolical commission, the nature and order of the apostles work, is first to make them disciples, and then to baptize them into the name of the Father, Son, and Holy Ghost. That it was saving faith that was required of the Jews, and professed by them, is plain in the text, Acts ii. 38. and was baptized the same hour of the night, or straightway. CRISPUS the chief ruler of the Synagogue, believed on the Lord with all his house. And many of the CORINTHIANS, hearing believed, and were baptized (Acts xviii. 8). PHILIP, in Acts viii. 37, is determining a question, and giveth this in as the decision. If thou believest with all thy heart thou mayest. And to say that this is but de bone esse, meaning that it includes not the negative,―otherwise thou mayest not, is to make Philip to have deluded, and not decided, or resolved. The SAMARITANS believed and had great joy, and were baptized into the name of Jesus Christ (Acts viii. 12): whereby it appeareth, that it was both the understanding and will that were changed, and that they had the profession even of a saving faith, yea, even Simon himself, (verse 37). The condition upon which the EU-mation, that ever man was baptized NUCH must be baptized was, if he be- without the profession of a saving faith.” lieved with all his heart, (Acts viii. 37), Thus far Mr. Baxter. which he professed to do, and that was the evidence Philip expected. In a word, I know of no one word of scripture that giveth us the least inti The apostle declares the order, "For as the body is one, and hath PAUL was baptized after true con- many members, and all the members version (Acts ix. 18). of that one body, being many, are one The Holy Ghost fell on the GENTILES body; so also is Christ. For by one law, in exact proportion as the spirit is upon which that practice proceeded, copied, and the principle on which it that we may be certain we are correct; proceeds is acted upon." We may dis- and if so, can we determine so wisely sent then from their practice, if we do and skilfully the precise change which but keep the spirit of their practice. needs to be introduced, as to adapt it But what corruptions are there to which exactly to the end in view? Mr. Hall this rule would not adapt itself? who says, that the reason why the apostles does not flatter himself that however he made baptism indispensable to comhas altered the forms, he has retained munion was because then it was a test the spirit of the gospel. This is not of sincerity. But is he certain that this the principle of Dr. Wardlaw. He was the only reason? Has he entered makes example of the apostles, and not into the thoughts of the Most High, and of the spirit of that example, as our only searched out his understanding? Does rule. According to Mr. Hall, it is not he know that there were no other reathe Lord's Supper, but the spirit of the sons which led him to fix upon this as Lord's Supper, which is binding on us; the border and outwork of his visible not baptism, but the spirit of baptism; kingdom? If not, it might be suggested keep the spirit and any outward form will from Holy Writ, that believers' baptism do. Would he have replied, “There had other uses beside that of testing the is more than example, there is precept sincerity of converts, each of which for these." So we must presume there would be an argument for making it inwas for every practice which was uni-dispensable to communion. As an act versally observed. How otherwise could of faith it has from our Saviour's lips it have become so; and on what princi- the promise of salvation. It is enjoined ple can we suppose that the apostles by his apostle "for the remission of would have sanctioned it, if it were not sins." It is significant of the great doccommanded. But on the point in ques-trines of salvation, of the death, burialand tion, we are not left to conjecture; they commanded every penitent to be baptized, they spoke of every member as having been baptized, and what more can be desired to prove that the practice was an enjoined practice? It is impossible therefore to change the practice without transgressing the law. spirit of the practice is obedience to God, and every change in it is an act of rebellion. He who attempts it, claims a right to legislate-to decree rites and ceremonies He lays aside God's word, and places his own reason in its room. Most errors are corruptions ofScripture, this tends directly to its subversion. The But even if it were true, that it is not the practice of the apostles, but the spirit of that practice which is law, and that strict communion has apostolic practice only without precept to sanction it, what would it avail? Are we sure that we know so well the prineiple resurrection of Christ, and of the neces- the Lord's Supper has been administered, both in Independent and mixed Baptist Churches, and has shared he hopes with them the feelings which it was intended to awaken, while he has had pleasing evidence that by declining to partake, he has left a testimony which was in many instances as kindly received as it was well understood, that their practice was at variance with the Christ's kingdom, to refuse obedience to him, to teach for doctrines the commandments of men, and to lay a foundation for the worst corruption of the Christian faith. 'Tis treason to touch the constitution of the realm. When princes have done so, how many of the people have bled in its defence; when people have done so, how many have suffered the worst penalty. And is the kingdom of Christ less sacred—its con- | word of God. It has met with the constitution less important? No! To up-currence of some to whom it has been hold it the martyrs bled. We stand then on sacred ground. We are opposing the principles from which Popish error sprang; and from which all error has its origin. We rank side by side with all who in religion have acknowledged no king but Jesus. What! can we not endure self-denial and reproach in such a cause? Let us remember that every act of mixed communion is the declaration of an authority to change the constitution of Christ's church, and that to unite in it, is to sanction the conspiracy. If it proceeds, the worst evils must inevitably result. If our protest should be of no avail, we have a conscience void of offence toward God. Alas, that there should be those, and especially ministers who help on with so eager a hand, the work of ultimate desolation. May God open their eyes, and prevent their principles from taking root. For those who do, and teach but the least of Christ's commandments there remains a great reward. Only let it be done in the spirit of meekness and Christian love. All that is necessary for us to forego, is, the participation of the elements, and the admission to church meetings. All the ordinary means of usefulness and spiritual improvement continue open to us, and if the grace of God reigns within us, we shall not be denied the kindness and Christian sympathy even of those from whom we differ. The writer has repeatedly taken his place as a spiritual communicant, when suggested, that it is desirable, where there are several at a distance from a strict church, who agree in the principle of strict communion, that they should meet together at the usual time of observing the Lord's Supper, but at some other place, and selecting one among their number, request him to preside for them while they celebrate that ordinance. The presence of an ordained minister is by no means necessary for that purpose. Respecting any who might wish to unite with them they might take the same steps as if they were a separate church, while they could still attend upon the ordinary means of grace in company with their mixed brethren. Let us, at all events shew, that we esteem the contempt of Christ's authority too great an evil to be sanctioned, and our own duty too important to permit us to yield to difficulty, or be seduced from it by favour or by frown. The decided conduct of individuals has been the means of subduing corruptions, the most deeply rooted and powerful. Mr. Hall says that baptism is not what it once was, a test of sincerity. To the majority indeed it has ceased to be so. But why should it not be so again? It cannot surely be true that God has given a command so obscurely, that although it was intended to be a test of sincerity it must remain useless. If it was at first a test it ought to be so still. The words of the apostles, when written, ought to be as plain as they |