forgotten, but may they produce a lasting effect on my life and conduct! Lord, do thou condescend to help me, a poor sinner! I now feel I can do nothing of myself; Oh teach me, and save me, for thy mercy's sake! Until now, the trifles of time have engrossed me, but today I have been led to see the infinite value of my never-dying soul. Oh may I never cease to seek the Lord, until I find Him to my soul's salvation!" She began to read her Bible with prayer, diligently attended public worship, and retired in secret to mourn over the hardness of her heart, and earnestly to pray for a right spirit to be renewed within her. 66 was asked by a friend, what she thought of her situation, and if she had any anxieties respecting recovery. She replied, No, I have left it with the Lord: if he sees fit to restore me, it is well; if not, it is well. I am quite submissive to the will of God." She was favoured throughout with a sweet composure of spirit, was always placid, and was never once heard to utter a murmuring word. She said, "I dare not murmur; the Lord is so kind: so gently he deals with me, laying upon me no more than he enables me to bear." Conversing with a friend on the state of her mind, in the season of extreme bodily weakness, she said, "I have no triumphs, but I have no doubts, no cloud. I feel I am safe ; I am looking to Jesus." When en dow of death, an aged and endeared relative said, "How do you feel now?" She replied, "Very happy." On seeing her sister weep, she said, "Do not weep for me; I am going to glory. Jesus there stands waiting to receive me;"-and in a few minutes she sweetly fell asleep in the arms of her Saviour, August 21, 1820, aged twenty-four years.* Many weeks she continued the subject of much dejection and distress, yet still pressed with diligence after some sweet assurance of inter-tering on the dark valley of the shaest in the forgiving love, pardon, and salvation of God. At length the favoured hour arrived, under a sermon preached by Mr. Earl, March 18, 1818, from John xii. 32: And if I be lifted up, &c. Her hardness of heart was dissolved, and all her powers were engaged, fixed, and concentrated, in beholding with an eye of faith a crucified Saviour. She felt she could give up her soul, her life, her all, to him who had done so much for her. From that time she went forward in the divine life, frequently, (as her Diary expresses,) enjoying sweet communion with God as her Saviour. It is about six months since it pleased God to afflict her with that disease which terminated her mortal career. At its commencement she "This account was written by her beloved friend Miss Cope, a few days after her decease, and presented to her grandmother, Mrs. Woodhill, John-street, Aston Parish, at whose house the dear sufferer expired, after living chiefly with her grandfather and grandmother for twenty years and upwards " JOHN WOODHILL. Review. On Protestant Nonconformity. By in which there is so much to admire. Josiah Conder. (Continued from Page 27.) Ir is with regret that we turn from the more agreeable task of commendation, to advert to what we deem au exception to the merits of a work But Mr. Conder has left us no alternative. After all that has been written upon the much-controverted subject of Baptism, we are informed in the preface, that " it seemed incumbent on the Writer, to exhibit what he 66 favour of Infant Baptism; while we, who happen to be Nonconformists with respect to that rite, must be Protestants also, so long as it shall appear to us to want the seal and sanction of a divine authority. conceives to be the proper light in this as it may, on this ground we which the scriptures authorize our think she is fairly entitled to all the regarding the institution, notwith-benefit of our author's arguments in standing that it led him to touch upon points respecting which Noncouformists themselves differ;" and that, on the maturest consideration no alternative presented itself." Pref. Page vii. Under this conviction, the Author has devoted more than thirty pages in his second volume, to discuss the nature, design, mode, and subject of Bap-knowledges to be indefensible: but he asks, tism. is As a term of salvation, or a rite of initiation into the visible church, the Baptism of Infants Mr. C. ac "Who then are the proper objects of believe? Assuredly, if the remission of Christian Baptism? Those alone who sins, the great blessing of the Gospel, is absolutely suspended on the intelligent exercise of faith in Christ." P. 466. That the remission of sins is not suspended on the intelligent exercise of faith, in any case where such an exercise is naturally impossible, is freely granted. And that it is not suspended on the administration of any external rite, will also be admitted by those who have not swal Mant and his disciples, "that atl besides are left to the uncovenanted mercies of God." But neither of these concessions will negative the position that faith is a prerequisite to Baptism. Baptism may be suspended on the exercise of faith, though the remission of sins is not: and it is thus suspended, if the testimony of our author may be adduced as legitimate authority. Every controverted point open to discussion, and we are far from questioning Mr. Conder's right to adopt the language of Elihu, in reference to this, or any other subject, I also will show mine opinion. But the necessity pleaded for extending the dicussion in these pages, beyond the prescribed limits of his subject, into 66 points on which Nonconformists themselves differ," we confess we have not been able to perceive. To show that Baptism is not a saving ordinance ;—that it does not regenerate its subject, whether infant or adult, and by whatever mode admi-lowed the monstrous dogma of Dr. nistered ;-to clear it of all the fabulous virtues, and fanciful analogies, with which it has been corrupted in ecclesiastical establishments; -was clearly a duty incumbent on the writer, and his work would have been incomplete without it. But beyond this line the author was not impelled by his subject. A defence of the rite of Baptism was not required in discussing the principles of Protestant Nonconformity. A defence of Infant Baptism is still less in character. This is altogether a work of supererogation. It is the very point where our author and the Episcopalian meet and shake hands. Mr. Conder could hardly be supposed to feel that the Baptism of Infants derived so much support from the false notions with which it is associated in ecclesiastical establishments, as that the removal of these should render it necessary forthwith to raise for it an abutment out of other materials. Rather, perhaps, his gratuitous defence of this ritual observance, was intended as a compensation to the church for the damages be has done her in all her other institutions. Be "Now, since none can forgive sins but God only, an acceptance of Jesus Christ in his Divine character as a Saviour, as well as in that of a Teacher, a belief in other words, in the Father, the Son, and the Holy Ghost, was essential to the being mission of sins." P. 459. baptized in the name of Christ for the re In whose name then are unconscious babes baptized, whom our author acknowledges to be incapable of that faith which was made essential to this Christian ordinance? If a power exist to remit any of the essential terms of a Christian institu tion, that power, we apprehend, must be adequate "to decree rites and ceremonies." If we advert to the symbolical design of Baptism, as stated by Mr. C. we shall be as little warranted to conclude that Infants are its proper subjects. “That the rite or action of Baptism was symbolical either of repentance or of the remission of transgression, by no means follows from this being the distinguishing doctrine of his (i. e. John's) preaching. The Jewish washings had certainly no such significance; they were typical of moral cleanliness, but the only instance in which the affusion of water was employed as an expiatory rite is that in which the whole efficacy was derived from the ashes of the sacri design, a specimen of Mr. C.'s logic on this point may claim our attention for a moment. We refer to the passage last quoted. It appears by the course of the argument of which this passage forms the opening, that Mr. C. is wishing to establish the position, that the baptism of adults by immersion is favourable to the notion of its possessing a regenerating efficacy;—a charge, in which he is not borne out either by fact or reason. Not by fact. For with whom has this superstitious notion ficed heifer. The occasions on which originated; and where are the advocates of it to be found? Not amongst the ceremonial purifications under the those who administer Baptism by Law became requisite, were not such as immediately called for repentance; they immersion on a profession of faith; frequently related to involuntary extrin- but with those who practise a dif sic pollution. The Baptism of John, on ferent mode, and upon subjects enthe contrary, was designed to signify a tirely passive. Neither is this charge moral change, a total cleansing, of per-supported by the reason of the case. manent virtue, and the true idea of the Christian faith is held to be one of figure seems to be, the purifying in the fruits and evidences of regene fluence of his doctrine upon the mind."ration, and inseparable from it. P. 441. In accordance with this sentiment the author observes of Baptism, as connected with the Christian system, that "The rite of Baptism was symbolically significant neither of belief nor of repentance, but it continued to represent the designed effect of Divine instruction," i. e. moral purity. "In the same sense, it seems the most natural to un derstand the strongly figurative 66 This Hence where faith is made a prerequisite to Baptism, by whatever mode it is administered, so long as this constitutes an essential term of the institution, a state of regeneration is presupposed by the administration of the rite. Where one thing is made an indispensable prelude to another, it cannot be supposed to be subsequent to, or simultaneous with it; or to produce that, of the lan-existence of which it is required as a sign and attestation." would be equivalent to the placing of an effect antecedently to its cause, an error at which the early converts from Judaism to Christianity would certainly never arrive, as Mr C. has stated, by a process of association the most natural." They who make faith indispensable to Baptism are therefore sufficiently secured against the danger of ascribing to it a regenerating efficacy, by the terms of the institution. They are amongst the last on whom such an error is fairly chargeable, notwithstanding author's readiness to fix it upon them, even at the hazard of contradicting himself. For, in the passage before quoted, Mr. C. argues, that any mode of administering the rite might seem to be of equal significance as a symbol of moral cleansing -or washing-but that that of in "As symbolical of moral purity or cleansing, any mode of administering it might seem to be of equal significance; but that of immersion appears to me to be less appropriate to its specific import, and to be at the same time more likely to countenance the superstitious notion of its efficacy as washing away sin." P.451. Having adduced these passages in relation to the subject of Baptism, it might seem to be departing from this object to notice the author's reasoning in reference to the mode. But without losing sight of our principal 66 our mersion appears less appropriate to its specific import, and at the same time to be more likely to countenance the superstitious notion of its efficacy as washing away sin. But why more likely to countenance the superstitious notion of its efficacy in washing away sin, if any mode be equally symbolical of a moral washing? The argument appears to us so complete a solecism, that we know not how to account for it without supposing that the writer's prejudices upon this subject have betrayed his understanding. But passing this; we wish more particularly to direct our readers' attention to the symbolical design of the rite, in reference to the subject, as stated in the above quotations. If Baptism be symbolical of moral purity, or of the cleansing efficacy of those christian doctrines into which the subject is baptized, as Mr. C. has stated, it seems natural to ask, With what propriety can it be administered to one, born in sin, and shapen in iniquity, while yet incapable of becoming the subject of that faith which purifieth the heart? Wherein consists the significance or appropriateness of this mystic sign, as applied to the certain heir of a depraved and polluted nature, concerning whom no evidence can have been furnished that he is, or ever will be, the subject of that grace which can alone sanctify and cleanse it? The moral defilement is certain, because universal; Who can bring a clean thing out of an unclean? not one. But the language of Peter, we apprehend, would not admit of an application equally extended: Seeing ye have purified yourselves in obeying the truth through the Spirit. Are all who are born into the world born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever? "That such a change necessarily, or usually takes place at Baptism," Mr. C. justly observes" is disproved by the incontrovertible argument of fact. **** The proof of such a change being attend ant upon the ordinance, seeing that scripture contains no promise to that effect, disprove the existence of that necessary change, at the time the baptismal rite is administered, and in precisely the same number of instances. And that the cleansing efficacy of the gospel on the mind of the unconscious subject, will certainly be realized at any subsequent period, "seeing that scripture contains no promise to that effect, can never be obtained.” That all whom infinite Wisdom designs to remove from this state of trial ere personal responsibility commences, are comprehended in the provisions of sovereign Mercy, we have no question. But these can only be known, and the change wrought upon their incipient powers only perceived, by Him, in whose gracious purposes they are included. Between those who are thus early sanctified, by the immediate operation of the Holy Spirit, and removed beyond the power of temptation without feeling its darts, or bearing its scars; and those who shall be called to encounter all the perils of probation, we cannot discriminate at the time the baptismal rite is administered. And if we could, we should still be at a loss to perceive the appropriateness of the symbol as applied to either. For with respect to the former; if, as our author states, “the true idea of the figure seems to be, the purifying influence of any doctrine upon the mind;" if it was designed to represent the regeneration of mind which a proselyte underwent who really embraced the doctrines into which he was baptized, its mystic design is lost, as applied to those whose faculties in the present state will never be sufficiently developed to apprehend them, God having from the beginning chosen such to salvation through sanctification of the Spirit without the belief of the truth. ́ As a symbol of the sanctifying efficacy of truth upon the heart, the wellknown operation of death as a natural cause, must render it an unmeaning ceremony as to a large proportion of those to whom it is applied. And with respect to the rest, those who are called to encounter can never be obtained." P. 426. The same "incontestable the temptations of the world, the ment," we apprehend, will equally flesh, and the devil; we have " the argu incontestable argument of fact," that the cleansing efficacy of the gospel is not uniformly realized in them. There is, says the wise man, a generation that are pure in their own eyes, and yet are not washed from their filthiness. in favour of absolution, confirmation, or signing with the sign of the cross. What would become of Protestant Nonconformity if such a law of interpretation were once admitted; and if to acts of pious dedication, ritual observances were thus easily attached? In adopting such kind of reasoning in favour of Infant Baptism, and it is on this account particularly to be regretted, our author loses that vantage ground, which he has so nobly occupied in demolishing the unscriptural ceremonies of the Romish Hierarchy. Take a passage or two as a specimen. The danger of attaching to reli stances, not authorized by scripture, is thus pointedly exposed. Far be it from us to wish to encourage a contracted, or a distrustful view of the purifying influence of the gospel on the hearts and lives of men; but against the "incontestable argument of fact" there is no appeal. The sanctifying operation of the gospel, on the spirits of those who shall be spared to hear its sound, being thus awfully precarious, surely the mystic exhibition of that efficacy must be premature.gious actions, adventitious circumIn all cases, therefore, the baptism of infants, as it appears to us, is symbolical of a moral transformation, of which the subject can afford no evidence, and for the prospective expression of which scripture has given us no authority. And it is unnecessary to remind Mr. C. that "the sufficiency of the scriptures is the foundation-stone of protestantism." For after having argued for the baptism of infants on the ground that such are included in the purposes of sovereign grace; with a happy disregard to consistency, he remarks, that "the will of God, not the divine purpose, must constitute our rule." P. 469. Mr. C. observes, "There is, we know, a way in which little children may come to Christ; and as, while he was upon earth, they received his divine benediction, so now, they may be made partakers of the blessings of his death." P. 467. A case which has often been referred to; and which may well enough be cited as an example to pious parents to bring their infant offspring in the arms of their faith, and present them to the Saviour; but nothing short of the most extreme necessity, could induce such writers as Mr. C. to press into the argument for this ritual observance, a passage in which it is neither expressed nor implied; where there is no more allusion to Baptism than to the Supper, either in the text or the context; and which, by the same latitude of inference, might be urged "This wooden engine proves to contain within itself a hostile army. What may not by this artifice be smuggled into the christian church? Rites are circumstances, ceremonies are circumstances, circumstances fitting and decent in order to the due celebration of divine worship. The cross in baptism * Whatsoever is added as a moral or reli ligious circumstance, with the view of constituting the action either more effi cient, or more acceptable to the Lord of worship, is to be condemned as superstition; it being that sort of addition to the commandments of God, which is expressly forbidden. The application of this axiom may, like that of every general principle, be a matter of some delicacy; for this very reason, the decision must ultimately be left with conscience; but thus much there is no room for hesitation in affirming, that all symbolical, or ceremonial worship, not expressly instituted by God himself, borders upon modal idolatry. These form |