Page images
PDF
EPUB

is every body's business, is nobody's." To an enemy it might justify the conclusion, that Dissenters wished this grievance might be continued, in order that they might have some thing to lament, and of which to complain. As the Baptists are perhaps in a worse condition, respecting this important subject, than any other class of Protestant Dissenters; it would well become them, if, instead of waiting till an example be set, they themselves would take the lead.

This may also be urged on another ground, viz. the danger (and the circumstance has, I believe, actually taken place) that some Baptists may even act so inconsistently with their sentiments, as to have their children christened at the church, rather than hazard the loss of property, which, as parents, they must wish them to possess; and on that account adopt the jesuistical maxim, "that the end justifies the means,"

may be justly applied, that "What law, for public convenience, dispenses with the production of the original Registers, and allows copies to be made, which verified as such, are received. These copies are considered to evidence the fact of births without any further proof being required. With the Baptists, births only are registered, but these registers are considered, not as proving directly the fact, but as auxiliary to other evidence more satisfactory. They are looked upon merely in the light of private memorandums, and are not in themselves, as is the case with those of the church, positive evidence. Besides, how often must it happen, that Dissenting ministers keep their registers very irregularly, inasmuch as there is no check upon them to act otherwise; but the clergyman is liable for any mistake he may commit. Baptisms are also likely to be more uniformly registered as they take place publicly, but children of Baptists are most frequently named privately; and if registered at all, (which I fear is oftentimes omitted,) not till some time afterwards. These inconveniences amongst others being felt, I imagine suggested the appointment of Dr. Williams's library as a public registry. But births registered here have been decided both by the Master of the Rolls and the Vice-Chancellor, as inadmissible to prove the fact of the birth, inasmuch as it is a mere private record, unknown and unsanctioned by the law. Besides, if this subject be examined a little attentively, it will be clearly seen, that this cannot be the best evidence. The following is the plan pursued.Two certificates of the birth of the child are signed by those present on the occasion, which are sent to the Registrar. A copy is entered in his book, and one of the certificates is filed, the duplicate returned to the parents. Now when a copy of this Register is produced verified as

Permit me, Sir, to trespass a little, whilst I shortly advert, 1st, To the law on the subject, particularly as it relates to the Baptists; and, 2ndly, Propose, what I consider the proper means to be adopted for removing this grievance.

In this letter I shall confine myself to the first proposition; and if it have no other effect than exciting others to consider the subject, I shall think that your pages, and my time, have not been misapplied.

1st. To the law on the subject. The manner in which the births of the children of Baptists are registered, is either by entering them in a book kept in the meeting-house for that purpose, or at Dr. Williams's library. Now the law requires in every case, that to prove any fact the best evi. dence which can be produced, shall be given. In the case of the registers of Baptisms according to the form of the Church of England, the

such, it is not a copy of the original Certificate, which is the best evidence, but a copy of the Register, which makes it merely a copy of a copy.

I have not cited cases to prove my positions, not thinking it necessary for the purposes of this letter. This, however, can be done, if required. What I have written is sufficient to shew, that no Registers of Dissenters, as such, can be received as primary evidence.

I cannot help again expressing my astonishment, that so little notice has been taken of this very interest ing subject, especially after an able pamphlet, written by a Dissenting Barrister, was reviewed in your and in other Magazines in the latter end of the year 1823. This pamphlet contains the law more fully on the subject, and is well worthy the consideration of all Dissenters. Is it not then a duty which the Baptists owe to themselves, that all disqualifications attending the profession of their principles should be removed, and more especially owing to their posterity, that the fatal break thus made in the chain of descent, should instantly be endeavoured to be repaired?

If this letter should be inserted, I will continue the subject, by considering my second proposition.

A Baptist, registered at Dr.
Williams's Library.

ON SLANDER. THE late Rev. Robert Robinson, in Claude's Essay on the Composition of a Sermon, (Vol. II. p. 362,) remarks on the following sentence, Deluded people censure and slander others." Mr. Claude considers slanderers that execrable class of bad men, as trafficking in two sorts of commodities, actions and principles. First, they are collectors, carriers, wholesale and retail venders of all the improper actions that are

performed within their circle. Far from the Christian disposition of pity, they take an infernal pleasure in propagating evil, and in aggra. vating it with a hundred false circumstances. Most congregations have one of these; (happy if they have but one!) he is a great newsmonger, though he declares nobody hears so little news as he; a great dealer in secrets, though, good soul ! nobody hates whispering so much as he does; he is excessively busy, though he never goes out of his way; he would be mistaken for one of Samson's foxes, were we not to observe his total want of sense; he is, in a word, the Jack Ketch of the society, who executes all the criminals that fall into his hands. All this is wicked: but what shall be said of a wretch, who proceeds to censure the principles of good actions! No words can express the guilt of such a man. To him may

be truly applied the words of a prophet, In thee is found the blood of the souls of poor innocents. Jer. ii. 34.

What king so strong

Can tie the gall up in the slanderous tongue?'"

ON PROFITABLE READING.

PAUL gave this advice to Timothy, Give attention to reading, 1 Tim. iv.

13.

There are two extremes. Some read a great deal, but never meditate. Aristippus considered these. very properly, as great eaters who digest nothing. Mr. Claude advised one of this sort to read nothing for three or four years, as if he had said, (adds Bayle) you have eaten enough; now digest. On the other hand, some never read. This is absurd, if they profess a written religion. Those who neglect reading the scriptures, the record which God has given of his Son, act most unwisely: most injuriously. It is as if they expected to live without eating at all.

Miscellanea.

MENNONITES.

LETTER, NO. VII.

Enkhuisen, Sept. 26, 1820. I ARRIVED here late in the evening, and the next morning sought out the Mennonite Baptist Minister, a Mr. de Jongh. He was glad to see me, and as he was on the point of going to meeting, we walked there together. I heard him preach from Jer. x. 1, 2. The text appeared to me at first rather singular, but as he proceeded, I found that he

[blocks in formation]

Writings.

No. VII.

had chosen it, in reference to the late Familiar Illustrations of the sacred eclipse of the sun, which it seems had made a great, and rather uncomfortable sensation amongst many in the bumbler walks of life about the neighbourhood. His object in the discourse was, to dissipate their fears, by pointing them to a Sun that suffers no eclipse; even the Sun of Righteous

[merged small][ocr errors]

Immediately after service we retired to the vestry, where with minister and deacons, we discussed the object of my journey. It was observed by some, that contributions were made, by many of their number, to the Rotterdam Missionary Society, and this was argued from, by others, that little or nothing more could be expected from them. To soften objections, I stated, that credit was certainly due for what they were doing for the Rotterdam Mission, and hoped they would rather increase than grow weary in their welldoing, but that there might be others of the friends, who had hitherto taken no interest in any Mission, who might feel well disposed to ours. After a toJerably long sitting, I went to dine with one of the deacons, a relative of our excellent friend Mr. Mescaert, of Rotterdam. During dinner, and after it, the conversation flowed nearly all in a Missionary channel. Mr. de Jongh, is, I think, decidedly favorable to our object, and will bring it forward at the next church meeting they have. I was glad to find that, as at Hoorn, the Mis

VOL. XVII

MAL. iii. 3. "And he shall sit as a

refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness."

A reference to the process by which gold and silver are purified from their dross, will tend to illustrate this very interesting passage. In this operation, the refiner not only places his crucible on a hot fire, but heaps fire around and above it. Under this process, it, at first, throws out a dark and offensive smoke; which, as the heat and its effects increase, becomes less offensive, until it altogether ceases, and the silver becomes beautifully white. The point of requisite purity and perfection is, when the refiner sees his own likeness reflected in the pot. How admirably does this illustrate the gracious process by which, through means of affliction, our heavenly Father carries on the work of purification in the hearts of his children.

Another remark well worthy of making, is, that pure gold will endure the hottest fire for many months, without appearing to lose any of its weight; and so the afflictions with which the people of God are exercised, burn up their dross and tin, but leave the grace

2 μ

[blocks in formation]

PATIENCE is the guardian of faith, the preserver of peace, the cherisher of love, the teacher of humility: Patience governs the flesh, strengthens the spirit, sweetens the temper, stifles anger, extinguishes envy, subdues pride; she bridles the tongue, refrains the hands, tramples on temptations, endures persecution, consummates martyrdom: Patience produces unity in the church, loyalty in the state, harmony in families and societies; she comforts the poor, and moderates the rich; she makes us humble in prosperity, cheerful in adversity, unmoved by calumny and reproach; she teaches us to forgive those who have injured us, and to be first in asking forgiveness of those whom we have injured; she delights the faithful, and invites the unbelieving; she adorns the woman, and approves the man; is loved in a child, praised in the young man, admired in an old man; she is beautiful in either sex, and in every age. Behold her appearance and attire: her countenance is calm and serene as the face of heaven, unspotted by the shadow of a cloud, and no wrinkle of grief or anger is seen in her forehead; her eyes are the eyes of doves for meekness, and on her eye-brows sit cheerfulness and joy: her mouth is lovely in silence; her complexion and colour that of innocence and security; while, like the virgin, the daughter of Zion, she shakes her head at the adversary, and laughs him to scorn. She is clothed in the robes of the martyrs, and in her hand she holds a sceptre in the form of a cross. She rules not in the whirlwind and stormy tempest of passion; but her throne is the humble and contrite heart, and ber kingdom is the kingdom of peace.

BISHOP HORNE.

NEH. viii. 8." So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.”

In this chapter, as a late ingenious writer remarks, we have a short, but beautiful description of the manner of Ezra's first preaching. Upwards of

50,000 people assembled in a street or large square, near the water gato, and it was early in the morning of a Sabbath day. A pulpit of wood, in the fashion of a small tower, was placed there on purpose for the preacher; and this turret was supported by a scaffold, or temporary gallery, where, in a wing on the right hand of the pulpit, sat six of the principal preachers; and in another on the left, seven. Thirteen other principal teachers, and many Levites, were present also on scaffolds erected for the purpose, alternately to officiate. When Ezra ascended the pulpit, he produced and opened the book of the law, and the whole congregation instantly_rose up from their seats and stood. Then he offered up prayer and praise to God, the people bowing their heads, and worshipping the Lord with their faces to the ground; and at the close of the prayer, with uplifted hands, they solemnly pronounced, Amen, Amen. Then, all standing, Ezra, assisted at times by the Levites, read the law distinctly, gave the sense, and cansed them to understand the reading. The sermons delivered so affected the hearers, that they wept excessively; and about noon the sorrow became so exuberant and immeasurable, that it was thought necessary by the governor, the preacher, and the Levites, to restrain it. They, therefore, reminded the congregation, that a just grief might run into excess-that there was an incongruity between a festival and lamentation-and that on this festival there were singular causes of extraordinary joy; they were delivered from captivity, the law was restored, and they, the very poorest of them, had been made, by the pains of the preachers, to understand it. "Go your way," said they, "eat the fat-drink the sweetsend portions unto them for whom nothing is prepared." Be not discouraged -religions joy is a people's strength. The wise and benevolent sentiments of whole congregation, and 50,000 trouthese noble souls, were imbibed by the bled hearts were calmed in an instant. Home they returned to eat, to drink, to send portions, and to make [holy] mirth; they had understood the words that were declared unto them. Plato was alive at this time, teaching dull philosophy to cold academics: but

[blocks in formation]

The Melody of the Heart;

A Conversation between a Minister and a
Young Friend.

WAS you not pleased, Sir, with the tune we sang to the last hymn?

I confess I was. You know I am fond of singing. It is a delightful part of public worship.

I was sure you would. There is such a happy combination of sounds, which are solemn, and yet cheerful.

This is indeed the style of music which I prefer for public worship. There is one thing, however, which I think we should be more concerned to attain in reference to our singing.

What is that, Sir? Every one is of opinion that our choir has greatly improved the last few months.

So it has; and I rejoice that this is the case. I want you to improve in every thing. Yet you are not, I fear, always in proper harmony.

I

Not in harmony! Sir! This opinion must arise from an incorrect ear. hardly ever hear a discord among us. I refer, my good friend, to the Melody of the Heart.

And what, Sir, do you mean by the Melody of the Heart? Why, In mean, that the principles and feelings of the heart should be in unison with the sentiments uttered by the voice. Thus, if you are singing a hymn of praise, and the heart be in melody, it will glow with gratitude. Or if you should be singing a Psalm expressive of penitence, then, if the heart be in melody, it will be conscious of deep humiliation on account of its trans

gressions.

I am

afraid, Sir, that you are right; but then, there are many in the congregation, as well as ourselves, who are wanting in this.

It is but too true; and I deeply regret it. There are no discords so of fensive in the ear of heaven as those of the heart.

I frankly acknowledge, that I was so delighted with the sweetness of the music, that I did not think of the sentiments of the last hymn.

This, surely, is very lamentable, and must be very displeasing to the great God, whose eye is ever on us.

Assuredly, Sir, it is

wrong. It appears, indeed, very shocking, when we seriously think of it. Let us examine the last hymn; you will then, perhaps, understand more fully what I mean, by the Melody of the Heart. "There is a fountain, fill'd with blood, Drawn from Immanuel's veins; And sinners plung'd beneath that flood, Lose all their guilty stains."

heart, is to be conscious of joy and gra-
To sing this verse with melody in the
titude that God has laid help on ONE
the Apostle felt, when he said, “Thanks
who is mighty to save. It is to feel, as
be unto God, for his unspeakable
gift!"

"The dying thief rejoic'd to see
That fountain in his day;
O may I there, as well as he,

Wash all my sins away."

we experienced much holy pleasure in If we sang this verse as we ought, the reflection, that the salvation of the sinners; and our spirits ardently degospel extends even to the chief of sired an interest in all the great blessthe Lord Jesus. And did all utter the ings procured by the atoning blood of words with such feelings?

I fear not, Sir.

"Dear, dying Lamb, thy precious blood,
Till all the ransom'd church of God,
Shall never lose its power;

Be sav'd, to sin no more,"

tion in the infinite efficacy of his aton-
Love to the dear Saviour,-exulta-
ing blood-delight in the thought, that
all the ransomed flock of the great
Shepherd shall be brought to live in
sin any more,-are the leading senti-
his presence, where they shall never
ments of this stanza of this beautiful
heart, is to be conscious of this love,
song. To sing it with melody in the
exultation, and delight.

E'er since, by faith, I saw the stream,
Redeeming love has been my theme,
Thy flowing wounds supply;
And shall be till I die."

« PreviousContinue »