the following remarks. What we shall advance is founded chiefly on personal observation, among those with whom the writer is joined in christian fellowship, that is to say, those few churches which united together upon the original basis. It is of them that he speaks, and to them his observations are are particularly addressed. We shall make no attempt to compare these churches with any other religious bodies. Our sole endeavour will be to compare them with the word of God which liveth and abideth for ever. The first matter which presents itself to our notice, is the doctrine taught in the churches. Is it true? or is it false? So far as we have had an opportunity of judging, we must acknowledge that the doctrine publicly taught amongst them is remarkably sound. The apostolic testimony is constantly held forth, that the sacrifice of Jesus is in all respects perfect and complete: and consequently that whoever attempts to add anything thereto, subverts the whole gospel. That man is dead in trespasses and sins, and cannot do any thing to come to God, and that it requires the same almighty power to change the heart of man, as it required at the creation to bring the light out of darkness. Such we say is the doctrine generally held forth among these churches, neither are we aware that there is any contrary doctrine taught in the whole connection. Yet we fear that in some of our churches this doctrine is not clearly and explicitly maintained as it ought to be, by those who owe their hopes of eternal life to sovereign grace alone. It is to be feared that there are several who have no relish for that saying, uttered by God himself,-"I wil have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." We cannot say that any who teach publicly amongst us deny this doctrine, yet it would be desirable to hear it held forth in a more bold and decided manner. Why should any one be timid in such a matter as this? Can it be wrong to assert, "it is not of him that willeth, not of him that runneth, but of God that sheweth mercy." And if any one should rebel against this decla ration, and attempt to call in question the equity of God's proceedings, let him be silenced by the words of inspiration expressly provided for this purpose,Nay, but O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus?" The doubts here advanced only apply to some of our churches, “I will have mercy on whom I will have mercy" is the doctrine generally taught among them; and perhaps they are as clear from any thing of an opposite nature as can reasonably be hoped for in this state of things. But if it be granted that the doctrine of these churches is sound, it is more than can be said of them in other respects. It cannot be said with any appearance of truth, that they are very zealous in their attendance to the public worship of God. The manner of some is to forsake the assembling of themselves together. This is so manifest both on the Lord's day, and on the week nights, that few would attempt to offer an excuse for it. The assemblies of the saints seem to have lost their attractions, tasy has already begun. Apos us. Another great evil exists among Those who are put away from the church, or who leave to escape the discipline impending over them, are not treated by the brethren as the New Testament enjoins. They are not treated as heathen men and publicans. but are, on the contrary, very frequently treated with such a degree of familiarity as to encourage them in their apostasy The consequence naturally follows, that the expelled person is never humbled for his sin. If he returns, he returns unchanged. Thus do christians themselves break down the hedge which God hath planted round his church. Need we wonder that the garden is wasted when the hedge is broken down? so highly of him as he thinks of himself, he considers that he is then at liberty to leave that assembly which heretofore he had called a Church of Christ. This is a great evil, and one which has been very common among the Scotch Baptists The writer does not mean to affirm that all the Churches in the connection are defiled with all the evils mentioned above, but this we mean to say that all these evils are among the Churches. Perhaps it may be deemed imprudent thus to state these matters publicly, yet it only appears reasonable, when any class of Churches make pretensions of attending to all things which are commanded, to state, that these pretensions are to a certain extent hollow. SPECTATOR. REMARKS. No doubt, Christians in thus treating those whom they have expelled with a false leniency. do it The perusal of the preceding Article puts for the best, that is, they do what us in mind of the following passage in the Memoir of the late Mr. M'Lean, prefixed they think is for the best, yet to the Octavo edition of his Works, and surely, we need not be told that which contains sentiments which we should human wisdom in the ruling of like to be deeply impressed upon the minds Christ's Church is folly. At least, of all the friends of Primitive Christianity. "The Lord knoweth the thoughts to Mr. M'Lean's "Sketch of the Scotch The writer (Mr. William Jones,) referring of the wise, that they are vain." If Baptist Churches," inserted in Dr. Rippon's we could only make the same es- Baptist Register, observes, "The Sketch of timate of human wisdom,-If we their history is such, indeed, as I believe few writers would have drawn besides himcould only learn and remember that God is wiser than man, it self. He had often been disgusted with the system of puffing and parade which he had would save us from many a snare, witnessed among religious people, (not we would then make constant en- excepting the English Baptists) and viewing quiry what God hath commanded this practice as in flat opposition to the genius and humbling tendency of the upon any subject, and at once Christian religion, he thought proper to come to the conclusion, that, that give an example of a different style of must be for the best. But, alas! writing concerning these things. The dark human wisdom, that is, human side of the picture is, consequently, almost pride, will constantly raise her throughout the raise her throughout the narrative, presented to the head. Of this we see abundant reader's view; and the colouring is continually of a sombre cast. This Account' of their proceedings, therefore, was not very palatable to many of his own brethren in Scotland, who thought he might have omitted the mentioning of several things which he thought proper to dwell upon; and to have blazoned others of which he had taken no notice; but as he well knew evidence in the Churches which make the strongest claims to the character of Primitive. Hence it not unfrequently happens, that schisms occur. When any one finds that his brethren do not think that their own edification would be promoted, not in flattering their vanity, but by leading them to a humbling review of their history, he adopted that course which wisdom and experience must always dictate."-Vide Memoir, p. lxxv. Our Correspondent Spectator, seems to participate in some degree of Mr. M'Lean's spirit; and instead of a flattering view of the state of the Scotch Baptist Churches, he gives the darker side of the subject, and in this we think he is perfectly right; for "Sorrow is better than laughter: for by the sadness of the countenance the heart is made better." And, "It is better to hear the rebuke of the wise, than to hear the song of fools." Nothing can prove more deadly to a Christian. That the Scotch Baptist Churches are not exactly in the state which the friends of truth would wish, must be admitted on all hands, and that they have "lost their first love" is no less evident. That their utter extinction would be a gratification to the mass of religious professors there can be little doubt. And that at " a consummation so devoutly to be wished," something like the scene described in Rev. xi. 10, (upon a small scale) would be witnessed. Nevertheless there are others who firmly believe that the existence of these Churches is closely connected with the preservation of Primitive Truth. As we ourselves are among the number who hold this opinion, we are glad to find any one faithful enough to point out that which is wrong, and needs to be repented of. All institutions, in the course of time, divine institutions not excepted, lose their primitive character; witness the Asiatic Churches. Archbishop Tillotson justly observes,-" In process of time, the best institutions are apt to decline, and by insensible degrees to swerve and depart from the perfection of their first state; and, therefore, it is a good rule, to preserve things from corruption and degeneracy, often to look back to the first institution, and by that to correct those imperfections and errors which will almost unavoidably creep in with time." The Scotch Baptists have now existed nearly a century: and during that time, two or three generations have lived and passed away. During that period also, many novelties and perversions of the truth have risen np, and then vanished, but have left a moral pestilence behind them. And even things in themselves commendable, have been so perverted as to produce a most pernicious influence. We may select one as a specimen. The modern zeal for the propagation of the Gospel, has issued in a general disregard for the purity of that Gospel. Our own views upon this point are not singular:and we shall illustrate our sentiments by quoting the words of the late Mr. James A. Haldane, a writer who will not be suspected of prejudice against making exertions for propagating the Gospel among the nations of the earth. That writer observes, alluding to the dogma of universal atonement, "It may at first sight appear improbable, but there seems to have been a connexion between missionary exertions for evangelizing the world, and a greater indifference in regard to the maintenance of sound doctrine. Till within the last fifty years, few attempts were made to diffuse the Gospel among the nations. Contented with the enjoyment of their own privileges, believers did not feel the obligation under which they were laid to disseminate the knowledge of the truth. Their attention was confined to the state of religion at home, and those who felt the importance of contending earnestly for the faith once delivered to the saints, exerted themselves to preserve the Gospel in its purity and simplicity. In this field, the zeal of the most devoted servants of Christ was enployed; but no sooner was a commencement made in the missionary field, than the importance of the object commended itself to believers. Societies were formed, not only for the propagation of the Gospel abroad, but also for its wider diffusion at home. Thus a field was opened for activity, of which many availed themselves who had formerly been satisfied with attending to their own religious concerns, and those of their immediate friends. In this world every thing is mixed and alloyed; the best schemes are attended with some drawbacks. While the new born zeal for the propagation of the Gospel had the happy effect of promoting union among believers, who had hitherto been separated by their differences in regard to Church order, it led many to undervalue the importance of those differences respecting the doctrine of Christ, which had hitherto occupied their attention. "Life and Death," says the Scripture, "are in the power of the tongue, and they that love it, shall eat the fruit thereof." The condemnation of bigotry, and the praise of liberality which echoed from every platform, powerfully operated, both on the speakers and hearers, and while union was promoted, it was not unfrequently at the expense of zeal for the truth,` The formation of Bible Societies, operated still more powerfully in the same direction. The desire of disseminating the Scriptures was the sole object; and all minor differences, as they were termed, were kept out of sight. The consequence was, that a "mixed multitude" united with believers in their exertions for the diffusion of the Gospel of Christ, and like those who followed Israel out of Egypt, they exercised an unfavourable influence, and rendered the people of God less anxious than formerly about the accuracy of their views of Gospel truth." We believe that this clap-trap, (for certainly it is nothing else,) is intended to meet the prejudices of the ungodly world; for universal atonement is no atonement at all, unless all men are saved, an opinion which not many of its advocates, we suspect, would admit. If this dogma has obtained any footing among the Scotch Baptists, we are very sorry; for it is the flood-gate at which all other errors come in. The first step towards reformation and any improvement, is for these Churches to purge themselves from false doctrine and its abettors. For there are many, as the Apostle intimates, "whose words doth eat like a gangrene: " and 66 a little leaven leavens the whole lump." There are many, who in words, will admit that the death of Christ was to accomplish the salvation of his Church, or those whom the Father had given him, yet hold this truth so very cheap, that, they will readily acknowledge those to be very good Christians who deny it. But this latitudinarian principle is the natural effect of that trimming semi-infidel charity, which is one of the popular idols of the present day; but which the friends of truth ought to avoid as they would the touch of a torpedo. We shall close our remarks upon this subject in our next number. ED.] THE SPIRIT IN WHICH DIVINE TRUTH The Churches of Christ, and all among them as they have opportunity, ought to enforce the solemn call to the Lord's people, to free themselves from Babel's bondage. God owns them as his people; their enjoying this interesting character is the motive to comply with the call. We ought not, therefore, to reproach their ignorance, but endeavour to enlighten their minds: why should there be no affection to such as we have any reason to esteem Christians; no friendly correspondence so far as this may be practicable? It is true, that in a Church capacity, we can only, in general terms, enforce in our doctrine this solemn appeal to those that may be the people of the Lord; but the observation I have made, will fully apply to the private communications, instructions, and influence of the members of the Churches. I have been for some years convinced, that there is a material error here, while I know and acknowledge how difficult it is to avoid it. If we consider the history of the independent Churches, in this country, for the space of between seventy and eighty years, we may see the rise and progress of this error, and its baneful influence in many important respects. But The first class of those Churches in Scotland, proceeded at their outset upon other principles: newly emancipated from the bondage of Babylon, rejoicing in the simple and cheering views they had obtained of the grace of Christ, and hungering and thirsting after the word of God; they earnestly invited the Lord's people to become partakers in the kingdom and patience of the Lord Jesus; and their affectionate zeal was rewarded by considerable fruits. they too soon stopt short in this carreer, and adopted other views. Although they continued to admit that the people of God were in Babylon, yet they generally denied that they were visible, and, while they too often accompanied this admission, with throwing ridicule upon all persons in other connections, having a strict profession of godliness, it seemed to make it entirely vain, and even inconsistent with itself, as among such persons, surely, and not the profane, must the Christians in Babylon be found. I am infinitely attached to the grand principles upon which these Churches set out. I affectionately venerate the memory of some of their leaders, and highly approve of that honest severity with which they exposed the various arts by which the glorious Gospel has been darkened by the anti-christian teachers. I respect these Churches still, and have a great regard for many among them; but, had I their ear, I would solemly demand their attention to this important question, Whether their appearance as a party has not assumed a striking similarity to that of the Church of Laodicea, as delineated by our Lord, which said, I am rich, and increased with goods, and have need of nothing: The error that I am now lamenting, I fairly admit may partly arise from the abuse The Glasites or Sandemanians. of good principles, such as keeping at a distance from anti-christ, attachment to apostolic Christianity, and the fear of encouraging professed Christians in sin; but it may partly proceed also from disguised spiritual pride, and self-righteousness. It may appear strange to suppose a spirit of self-righteousness in those who continually confess that they are the chief of sinners, and affect to distinguish themselves from every other class by an unqualified dependence upon the righteousness of Christ alone: But I am not much moved by this seeming inconsistency; for the heart of man is desperately wicked and deceitful above all things; who can know it? We find certain persons thus characterized in the days of our Lord. They trusted in themselves that they were righteous, and despised others. Now I lay down this as a most certain maxim, that every person who despises others on account of their ignorance of divine truth, and want of adherence to it in their conduct, has imbibed a self-righteous spirit, whatever speculative notions he may have about divine grace, and however much he may value himself upon such notions. How in the nature of things can it be otherwise? If I am fully convinced that I am a poor undone sinner, deserving eternal misery, and that in my flesh there dwelleth no good thing; if I believe that Christ came to save the lost, and redeemed them to God by his own blood; if I believe that the guilty are justified by giving credit to this without any good thought or work to recommed them; and that, if I know this truth, and rejoice in it, it was sovereign merey aloue that enlightened my mind, and bestowed that faith which is the gift of God, how can I despise any person because he is totally or partially in darkness? I may well pity such, instruct the m, and pray for them; but I cannot surely despise them. Brethren, let us guard against such a spirit. The example of the class of churches I have already mentioned, and some parts of their publications, though highly valuable in other respects, have had a very bad influence far beyond their own pale. Let us avoid therefore an uncandid state of mind. While I say so, I do not however mean to insinuate, that we are chiefly to blame for the shy reserve, that so much appears between us and those making a singular profession of Christianity in other religious connections; for I have seen and experienced, that such persons have been anxious to avoid us, and that the wide extent of their charitable embrace, has often refused to comprehend those, who, wholly separated from anti-christian con nections, are endeavouring strictly to kep the commandments of God, and to hold the faith of Jesus. Inglis's Works. ALL CLERICAL DRESSES AND TITLES ARE PART OF THE MERCHANDIZE OF ROME. DEAR SIR,-I have heard you twie, since I came to this city; and if I say I have heard you with pleasure, I shall speak the truth. However there were a few things which appeared to my judgment not right; and, I think you will not be angry with me if I mention some of thein. Both in your prayers and preaching you interfere too much, as I think, with the men and things of this world. I apprehend we have nothing to do as Gospel preacher, or as Christians, with WHO REIGNS, only to obey in all civil matters, those whom God, in his all-wise providence, hath appointed to be our rulers, and to let the rulers, yea, even the tyrants of other nations, alone. I am pleased to find you so decided in your opposition to popery. But I must confess it struck me as rather inconsistent, to hear a man, not only dressed in his common clerical black, but wearing also a long black robe, and with two bits of white rag playing under his chin,-I say, it struck me as being rather inconsistent, that that same gentleman, in that very dress, should exclaim against the superstitions and fooleries of Rome. My dear sir, Rome is a great wholesale dealer, as it is written of her in Rev. xviii. from the 11th to the 19th verse inclusive. And most of the Churches, I fear, bave been, and still are, "merchants of the earth," buying of her wares. Religious establishments have dealt by wholesale with her: and dissenters, whose consciences are hurt by the large traffic carried on by their neighbours, are yet fond of trading with her a little. They have done with paintings and images in their places of worship-with unsanctified saints and popish holy-dayswith sacrifices, priests, and altars, and with many of her holy garments. But some of them still buy of her "silk" for their gowns, and "fine linen" for their bands. Others, while they are very angry with the Pope for being called HIS HOLINESS, have no objection to the title REVEREND; and the common cierical dress, and a little bit of clerical consequence, seems palatable with them all! But, however useful such things may be |