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sense in which catholics use the term; that is, that there is not, that there cannot be, any perceptible organized society, any visible confederation of men on earth, entitled to the appellation of the church. In investigating disputed passages of scripture, Mr. Alexander generally appears to great advantage; his criticisms are for the most part valuable, his reasonings clear, and his conclusions satisfactory. In some instances, however, we must confess he has failed to produce conviction in our minds. In this chapter, among other passages of scripture, he examines the words of Paul in 1 Tim. iii. 15, which are adduced by catholic writers to prove that the church is a visible incorporation "That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth." The former part of this passage, and the argument founded on it in favour of catholicism, Mr. Alexander disposes of in a very satisfactory manner. The same may be said of the first part of his reasoning on the latter clause. He shows that, admitting that the apostle here speaks of the church as "the pillar and ground of the truth," it does not follow that an outward and visible incorporation is intended by it. "It will still be competent for us to affirm, that what the apostle here refers to is the body of Christians as such, really though invisibly united to each other, and concerned in common for the principles which in common they hold.”—P. 159. But when our author endeavours in the next place to prove that these words have no reference at all to the church, we certainly hesitate to adopt his conclusions. We are aware that some critics of high reputation, principally among the moderns, have proposed to alter the punctuation, and by connecting the last clause of the 15th verse with the next, to make "the pillar and ground of the truth" to be "the great mystery of godliness, God manifest in the flesh," &c. "The sense," says Bloomfield in his Recensio Synoptica, when referring to the proposed alteration, yielded by the ancient punctuation is better; and it is surprising that any who have any knowledge or experience in Greek literature, would tolerate so harsh a construction.' But Mr. Alexander doubts whether it is "correct," or "intelligible," or "accordant with scripture," to represent the church" as the

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basis and support of Christian truth." To us it seems perfectly intelligible that the church of Christ, the whole body of those who believe, are the maintainers and supporters of the truth. Nor do we see any obvious incorrectness in such a representation. What existence can Christian truth have in the world without minds by which it is received, and in which it dwells? Are not believers the repositories of the truth, the selected instruments of maintaining and propagating it? And is not this "perfectly in accordance with the whole testimony of scripture?" We know not a single passage which is opposed to it. Were not the seven churches in Asia presented in vision to John by the emblem of seven golden candlesticks, intended to sustain a light? Were not the Philippians exhorted to "shine as lights in the world," by "holding forth the word of life?" And is it not the duty of the church, and of all the followers of Christ, to appear as the light of the world?" And what is the light which they hold forth, but the truth and purity of the gospel? We see not in this interpretation the least concession to those who contend that the church of God is a visible incorporation; it is the whole body of believers in whom the truth is found, and by whom it is maintained and extended; and in our author's own words we say, that "this may be realized without resorting to the expedient of a vast outward confederacy." Nor do the philological reasons advanced appear to us to be at all sufficient to disturb the present reading, and by altering the punctuation to change the meaning of the words. And without this superfluous criticism, we are justified in concluding that this vaunted bulwark of the doctrine, that the catholic church of Christ is necessarily one visible body, gives that doctrine no real sanction or solid support."-Page 163.

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Our author has also, we think, signally failed in some of his criticisms, when disproving the doctrine of baptismal regeneration. There is frequently a confounding of the literal and metaphorical meaning of a term, which is somewhat surprising in a writer of so much perspicacity of mind. "Real" baptism and

ritual" baptism are placed in opposition. That is, the administration of the ordinance is not real baptism, but the renewal of the soul by the influence of the divine Spirit is! Now we venture to

injunction to baptize, "teaching them to observe all things whatsoever I have commanded you," does he not prescribe baptism as a standing ordinance in his spiritual kingdom? Will Mr. Alexander find many who will concur with him that "all that we can say concerning them (including among "them" the ordinance of baptism) is that we can trace them up through the early church to the days of the apostles," &c., and that " for the first step of this process we are obviously indebted to the fathers?" Pp. 73, 74. If Mr. Alexander has in his eye the baptism of infants we can understand him, and there are many catholics as well as protestants who will agree with him ; but as he has stated it, it appears to us a very strange assertion. He might, we think, even as a pædobaptist, have taken better ground; but, in our opinion, he has injured his argument by unnecessarily employing ingenious plausibilities, the fallacies of which his acute and learned opponents will not be backward in detecting.

affirm, that the latter is not real baptism, but the former is. It is most assuredly the rite that is baptism; and whenever the term is applied to anything else it is only in a metaphorical sense. It is probably owing to this logical legerdemain, by which the literal and the metaphorical seem to change sides, that Mr. Alexander feels obliged, when speaking of the Christian ordinance, to use some additional term of description; it is ritual baptism, or more frequently "water baptism." Such a mode of speaking, however, was quite foreign to the sacred writers; by baptism they meant the ritual use of water, unless when they employed the term in such circumstances as required a metaphorical application of it. But Mr. Alexander has, it seems, adopted the new hypothesis of Dr. Beecher, and he affirms that “Banriw, as used in the New Testament, denotes to cleanse and purify generally, in whatever way, and by whatever means, that may be effected." And he sets out with laying it down as a fundamental point, that "the word (ẞarriw) as used by the sacred writers, does not necessarily imply the application of water to the person."-P. 293. It might just as well be said that eating, as used by the sacred writers, does not necessarily mean the reception of food into the body. Who does not know that baptizing, and wash-forgiveness of his sins, through the same ing, and eating, and drinking, and a thousand other words, are sometimes used in a metaphorical sense. So that this leading position, unless it contains a concealed fallacy, is only a pointless

truism.

On the subject of baptism Mr. Alexander makes concessions, in honour "of the Christian fathers," which not even his Catholic opponents will thank him for or receive. This Christian ordinance he ranks among the things which he thinks, "no man will affirm that they are prescribed in the New Testament,' p. 73. But have not the great majority of the Christian world always believed and affirmed this? Do they not now believe it? When our Lord, giving commission to the apostles to evangelize the world, enjoins on them to "teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost"— when, authorising them to "preach the gospel to every creature," he declares that "he that believeth and is baptized shall be saved"-when he adds in immediate connexion with the

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The criticism on Acts xxii. 16, respecting the baptism of Paul, is also very unsatisfactory. Our author must permit us to say, that it is unworthy of himself. "Paul had, before his conversion to Christianity, been a pious Jew, and doubtless had both sought and found

channel by which, to the saints before Christ's appearance, that blessing had flowed," p. 312. This is astounding! Saul of Tarsus, the bitterest foe which either Christ or Christianity had, "a blasphemer, a persecutor," an incarnation of furious bigotry, "breathing out threatenings and slaughter,"-in a state of justification and acceptance with God,

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having both sought and found forgiveness of his sins!" We could as easily suppose the conductors of the inquisition, or those who lighted up the fires of Smithfield, to be devout men who "had both sought and found forgiveness of their sins," at the very time that they were perpetrating their inhuman atrocities. The object of Paul's baptism, according to Mr. Alexander, was this; by his blasphemy and persecution he "had brought a grievous stigma upon his character in the estimation of the Christians," and this it was desirable that he should remove by being baptized!

We have made the preceding remarks with regret, but justice required the frank and candid expression of our opi

nion. And we have made them with the less regret, as there is so much of real excellence in Mr. Alexander's general style of writing and reasoning, and his reputation as an able theologian is so well established, that he is in no danger of material injury from the friendly notice of a few defects. And we trust it will be considered no breach of charity when we say that the practice of padobaptism is and must be a disadvantage to those who enter the lists with catholicism.

Mr. Alexander scarcely ever appears to more advantage than in detecting a latent fallacy, and in unravelling a web of sophistry. Numerous instances of this might be quoted; and as an exemplification of the skill and sagacity with which this is done, we might refer to the manner in which he disposes of an argument brought forward with much ingenuity by Mr. Keble to the effect, that "the practice of our courts of justice in regard to the common or unwritten law of the realm" is "analogous to the unwritten tradition of the church." Pp. 87, 88.

The whole chapter on "The Claims and Functions of the Christian Ministry," occupying nearly one hundred pages, is most ably written. Under the searching scrutiny of our author, the apostolical succession becomes a mere figment of a superstitious fancy and an over credulous mind, greedily caught at by clerical ambition; and the priesthood of the clergy, an ecclesiastical vanity, indicating childish weakness, pitiable ignorance, or religious imposture. With an extract from the close of this chapter we shall conclude our notice of a publication which has given us much pleasure, and which we cordially recommend to the attention of our readers, as one of the very best works that have yet been produced on the subject.

"Satisfied of the utter futility of those high pretensions which the catholic clergy advance, I fall back upon the simple institutions of the apostles regarding the pastoral office, and claim for all who, according to these institutions, have the oversight of Christian congregations, whatever of dignity, of authority, and respect, be

longs to the Christian minister. Did we not know the strong bias of the human mind towards that which is outward and carnal, in preference to what is spiritual, we should deem it strange that any should be found inclined to add to that office authority and sanctions of the kind we have been endeavouring to invalidate. To occupy the first place in a congregation of Christian men; to be trusted with the oversight of their individual and collective spiritual interests; to be looked up to by them as their instructor in the truths of the Bible, their adviser in questions of duty, their leader in every good, virtuous, and holy enterprise; to

be confided in as their friend and director in

the hour of difficulty, adversity, or danger; to be appealed to as the arbiter of their differences, or the composer of their quarrels; to be a privileged partaker in almost every occasion among them of domestic happiness, a welcome sympathizer in every occasion of domestic grief; to be in many cases the first human being to

whom the soul stricken with a sense of sin, unfolds its anxieties, and prefers its entreaty for counsel; to be the last to whom, in many cases, the departing spirit reveals its feelings, and the tongue that is soon to be silent for ever tells its thrilling tale of triumph or of dread:-to be all this is surely enough for ambition, if it be not more than enough for responsibility. To an office such as this it can bring no additional importance that the person who sustains it should be surrounded by the trappings of sacerdotal pomp, or venerated as the awful possessor of an invisible and spiritual power. By all such additions, the entire character of the office is altered, its real dignity impaired, and its main usefulness destroyed. A vague feeling of awe comes in the place of that intelligent respect with which the people should regard their minister; a slavish and demoralizing dependence on the office of the priest is substituted for enlightened and purifying submission to the lessons of the instructor; whilst the pastor himself sinks from the honourable place of the friend and counsellor of his flock, to that of a mere religious martinet, whose business it is to see that they go regularly through their appointed discipline, and whose grand aim is to maintain a dominion over their superstitious fears, which, after all, he must be content to share with the fortuneteller and the conjurer."-Pp. 274-276.

The English Wife: a Manual of Home Duties. By the Author of "The English Maiden, her Moral and Domestic Duties.” London: Clarke and Co. 18mo. pp. 226. The Duties of the Married State: to which are prefixed, Observations on the True Ground of the Duty of Parents to their Children, and on its general nature and offices; with valuable Hints on the Education of a Family. By JAMES FOSTER, D.D. London : Lover; and Ward and Co. 24mo.

pp. 137.

The greatest of all earthly blessings is a wife. Without a wife, Adam could not have enjoyed all the happiness of which his nature was susceptible, even in paradise; and, without a wife, none of his sons can know the full extent of that approximation to happiness, which fallen man is permitted to enjoy in our less fertile regions. "He that findeth a wife findeth a good thing," said the late Andrew Fuller to a younger minister with whom he was travelling. "That is, a good wife," rejoined his companion. "No," replied Mr. Fuller, "you spoil the text it is, He that findeth a wife; but it is not every woman that a man marries who proves a wife."

The Wives of England, their Relative Duties, | the exaction of more than husbands have Domestic Influence, and Social Obligations. a right to expect. At the same time we By the Author of "The Women of Eng- can assure every good husband that it is land." Dedicated, by permission, to the a book which he may put into the hands Queen. London: Fisher, Son, and Co. of his wife with the greatest safety. 12mo. pp. 370. Whether it would be well for him to read it himself before he consigns it to his partner, is a question on which we have thought much; and, if we may be permitted to say so, we incline to the opinion that it would be wiser to confide in the recommendations of reviewers, and abstain from personal examination of its contents, at least till after it has been perused by the wife. Mrs. Ellis's views of the relationship, respecting which she writes, are scriptural, and consequently just. She is ready to demand for the husband all that experienced and considerate husbands would think should be required. She may be trusted to converse with the lady alone. We should not urge a husband to read the book at all, except it were at his wife's request. It has in it much of the nature of a confidential communication from a judicious female friend, on subjects of great delicacy, containing suggestions which it will be for the husbands' interest should be regarded, but which will be acted upon more freely if it be known that they have not met his eye, and that he has not been taught to look for their fulfilment as matters of duty. Good wives will, however, gain from it both pleasure and advantage. The nearer they approach to perfection, the more will they appreciate its counsels. By all young ladies who are looking forward to marriage, or deliberating on the propriety of forming a matrimonial engagement, it should be diligently studied. The topics on which it treats, principally, will be indicated by an enumeration of the titles prefixed to its chapters. They are these: Thoughts before Marriage-The First Year of Married Life-Characteristics of Men-Behaviour to Husbands-Confidence and Truth-The Love of Married Life-Trials of Married Life-Position in Society-Domestic ManagementOrder, Justice, and Benevolence-Treatment of Servants and DependentsSocial Influence.

Sorrowful experience has impressed this last fact on the minds of many who entered into the marriage state full of hope. It is of importance, therefore, that young ladies should be so trained, that when they are married they should become wives, assistants to their husbands in the duties of life, and in the endurance of its trials. Many who occupy the honourable position, also, feel their need of guidance in the discharge of the onerous and sometimes perplexing duties of the married state, and are ready to welcome the counsels of wisdom flowing from the pen of a kind and faithful adviser. With these views the works have been written, some account of which we now propose to furnish.

The first, and by much the largest of the volumes, has this great advantage over the others, that it is the work of a lady, that lady being herself a wife. The advice she gives will be received the more readily, as it cannot be supposed to be the advice of one who is inexperienced in the feelings of a woman's heart, or whose prejudices would lead to

"The English Wife" is a work of very different character from that entitled "The Wives of England." The topics of discussion are in many cases the same, but the manner in which they are treated is so dissimilar, that acquaintance with one does not at all supersede

the perusal of the other. We scarcely know which of the two to prefer; but we should wish every new married lady especially, to read them both. In both, opinions are occasionally expressed in which we differ from their respective authors; but it is not necessary to point them out they relate to matters of detail, and debatable points. The principal topics of this volume are, Bridal Hopes and Joys-Family Arrangements -Domestic and Social Duties-State of Mind necessary for the due discharge of Domestic Duties-on the Care of Health -on Healthful Food and Drink-on the Care of Infants on the Training of Young Children-Leisure Hours. Of the author we know nothing: but we imagine that he is a gentleman of leisure, who has read a good deal and thought yet more, and has been led by taste, rather than professional duty, to the study of physiology and medicine. In his observations generally, there is great good sense; and he is especially careful to caution his readers against those errors which would be physically injurious to themselves and their families. The book deserves not only to be read once, but to be placed where it may be frequently consulted.

The small neat volume consisting of selections from the writings of Dr. Foster, after an introduction on the Social Nature and Character of Man, treats, first, on the Duties of Husbands, showing that they are under obligation to yield to their wives, Love, Fidelity, Maintenance, Respect, and Instruction; and then on the Duties of Wives, namely, Scriptural Submission, Love, Fidelity, Frugality, Meekness, Modesty, and the Adornment of the Person, concluding with suggestions respecting the Education of Children.

The view of domestic felicity, and the means of its attainment presented in these volumes, should lead us to give glory to Him who made originally such excellent arrangements for the welfare of man,-arrangements which nothing but human folly has frustrated. The habitual submission of the will to divine authority, and the consequent regulation of the conduct by scriptural principles, are now, it is evident, the true remedy for the worst evils of our social state: thus it appears that "godliness is profitable unto all things, having promise of the life that now is, and of that which is to come."

BRIEF NOTICES.

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The journey in which the places enumerated in the title page were visited, was undertaken in consequence of the author's impaired health, and is published, he tells us, in order to give his congregation an idea of the way in which the eight months, during which he was absent, were spent. It will not be to his own people alone, however, that it will yield gratification and advantage; others will find in it a pleasing description of places with which it is desirable to be acquainted, given in an unaffected manner, and interspersed with such remarks as would be likely to occur, under the circumstances, to an educated and pious man. There is enough of

adventure to enliven the narrative, and give it an aspect of freshness, even to readers who have been conducted in imagination over the same ground before; and we are happy to add that there is nothing in the spirit evinced, and very little in the sentiments expressed, to which we cannot yield cordial approbation. By far the larger portion relates to countries respecting which every student of the scriptures desires information; and its perusal is adapted to produce partially in the mind of the reader the result to which the author refers as produced on his own mind by his visit to Jerusalem, when, speaking of the bible, he says, "It is true, I do not believe any of its records the more for having been in Jerusalem; but I find an indescribable freshness and reality about every narrative as I peruse it, and as I suffer my recollection to bring the scene of it before me, whether it refer to the triumphs and the glory of David and of Solomon, the vengeance of Jehovah upon a favoured but faithless people, or the wonders of redemption effected for a fallen world."

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