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neither has the silence of the evangelists, as to the particular mode in which it should be applied left the Church unprotected against a rampant superstition. The meaning of baptism has unquestionably been misrepresented; but it cannot be shown that the heresy originated in the mode of its administration. Kneeling at the Lord's supper prepared the way for the general reception of the doctrine of transubstantiation; but no one will pretend to say that the practice of pouring, rather than dipping, introduced the doctrine of baptismal regeneration. The New Testament lays down no definite rule as to the mode in which we should apply the baptismal water; and in determining the quantity of the element to be used, as well as the manner of its administration, we are at liberty to act according to the enlightened dictates of prudence and piety. The Primitive Church Magazine, the organ of the Strict Communion Baptists in England, some time ago asserted that "in baptism the mode is the ordinance, and that, if the mode is altered, the ordinance is abolished." It is certain that the early Christian Church repudiated any such idea;

for we know that it did not adhere to a uniform mode in the celebration of the sacrament. Ecclesiastical history informs us that the sick and dying were often baptized in bed; and under such circumstances it is obvious that dipping must have been out of the question. These clinical baptisms had the sanction of ecclesiastical authority; and yet, when the ordinance was dispensed to persons in health, the mode of its administration was very different.

The question as to the mode of baptism is by no means of so much consequence as that relating to its subjects. To prove that the ordinance should not be administered to infants, Baptists constantly appeal to the commission addressed by our Lord to his apostles, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." takes up this objection, and shows that the language Professor Wilson of the commission is susceptible of a very different interpretation.

"It would," says he, "in our view, be unsafe to rest the argument for the necessity of a religious profession before baptism, on the words-Disciple all nations, baptizing them.' Had the apostles been enjoined to disciple the nations, and baptize them, we could have seen our way in marking a broad line of distinction between the discipling and the baptizing; and following the natural order of the clauses, we should have felt warranted to insist on the discipleship prior to the baptism. Provision would thus have been made for the requisite profession of faith, inasmuch as the idea of voluntary Christian discipleship, to some extent, manifestly implies such profession. But our Lord's command is- Disciple all the nations, baptizing them; the structure of which by no means requires that the subject of baptism must have received previous Christian instruction. According to this view, baptism would merely constitute the action to be performed in obeying the injunction to disciple all the nations. The authorities in support of this construction, compose men of the first talent, and of the most extensive learning."-P. 346.

Again, the author says—

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"We have maintained that the structural sense is modified by the relations which baptism sustains in the commission. Could it be a reasonable service,' we have asked-would it not rather involve the criminal abuse of things most sacred-to baptize into the name of the Father, Son, and Holy Ghost, one who possesses intelligence, yet is utterly ignorant of the nature of the ordinance, and of the name into which he is baptized? On the plain ground, then, of the connections of baptism in the commission, we have contended for the absolute necessity of at least some measure of religious knowledge to qualify an adult for admission to Christian baptism."

"The right of infants to the ordinance is not, in the slight

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est degree, infringed by this position. We may illustrate our view of the case by a reference to the established practice of Judaism. In the admission of proselytes, the general law of the Jewish Church not only imposed circumcision, baptism, faith, and their determination to observe the ordinances of and the presentation of a free-will offering, but also took measures for securing the reality of their conversion to the only to adults. Infants were incompetent to present a freethe Mosaic institute. This regulation, in a strict sense, applied will offering. Infants could afford no proof of conversion to the Jewish system. Infants could not pledge themselves to the observance of its ceremonial. Yet it is an acknowledged fact, that infants were admitted into the ancient Church, and their membership recognised in common with that of their parents. So far, therefore, as the merits of the question are concerned, the admission of an infant proselyte into the Jewish Church, and the admission of an infant disciple into the Christian Church, stand upon precisely the same level. In both cases, also, the general law is substantially the same, being framed with an especial, though by no means exclusive, view to the accession of adults. It may be asserted, indeed, that the Jewish Church had explicit warrant for enrolling the children of proselytes on the list of its members; and we cordially admit the fact, while we shall endeavour to show that the Christian Church has implicit warrant-warrant sufficient

and scriptural-for a proceeding strictly analogous.

necessarily imply knowledge. The mere entrance of a pupil "Discipleship, in the simplest view of it, does not under the care of a master, constitutes discipleship; and should he continue under instruction tlll his last hour, he is still no more than a disciple. The truth of these statements is so apparent as not to call for illustration. On the other hand, knowledge does not necessarily imply discipleship. Many of the Jews, doubtless, received knowledge from Christ as a religious teacher-were instructed by his public discourses, though they would have spurned the name of disciples, and all would have felt it to be a misnomer. We cheerfully admit that Christian discipleship, in our view of it, implies instruction; claim universal acceptation, whatever may become of its imbut we deny that any discipleship necessarily implies the portance to the cause of infant baptism."-Pp. 466, 467, 470. present instruction of the mathetes. For this distinction we

We would willingly make larger extracts from this part of the volume, but our limits admonish us particularly the reasoning of the author, founded to forbear. We regret that we cannot notice more upon the Abrahamic covenant. leave of the work, we shall present our readers with But before taking another extract, exhibiting a different view of the general argument.

"The term adult baptism is used with two different appli-
cations-one denoting the ordinance as administered to a
Christian convert from another faith, the other embracing the
ing, are baptized on the profession of their faith in Christ.
case of children who, having grown up under Christian train-
These applications are not only distinct, but the distinction
manifestly illogical to adduce adult baptism in the former
cannot be safely overlooked by either party. It would be
acceptation in evidence of the propriety or scripturality of
adult baptism in the latter acceptation. As justly might the
support of deferring till manhood the circumcision of his son.
circumcision of an adult proselyte to Judaism be alleged in
In the one case we have adult circumcision; in the other
infant circumcision; while these observances betray no mutual
opposition or incongruity.
this clear and well-sustained distinction, when they attempt
Now, our opponents confound
to derive positive support to their cause from the adult bap-
tisms of the New Testament; as is evident from the fact, that
in so far as their system is impugned by the Paedo-baptist,
they cannot defend it by a solitary Scripture example.

weighed by those who allege its silence in condemnation of
"The silence of Scripture on this point should be duly
infant baptism. Does the Baptist complain that the period
ply, These instances must be of very slow growth, if the lapse
of Scripture history is too short to produce instances of the
adult baptism which alone can uphold his theory? We re-
from the infant children of the multitude of converts, and let
of sixty or seventy years is insufficient to produce one of them.
If it was customary in the apostolic age to withhold baptism

them grow up, sustaining to the Church the same relations as heathens, is it not strange that no instance can be found of the baptism of any of this large and interesting class? Either there were such adult baptisms, or there were not. If there were, then the mere silence of Scripture is not to be held as disproving their existence, nor could it, on the same principle, disprove the existence of infant baptism. But if there were not, then the children in question must have been either baptized in infancy, or altogether exempted from submission to the ordinance. We are reluctant in any case to rest an affirmative on the mere silence of a document; and yet the Baptist can show no better foundation for the leading tenets of his system. With respect to infants, we do not profess to stand upon this ground. Our doctrine is, that, though not mentioned by name, infants are included in the apostolic administration of baptism." Pp. 501-503.

Professor Wilson has rendered good service to the cause of truth, by this publication. Dr Carson's treatise on the other side of the question has been recently re-printed, and has obtained extensive circulation. The work of Dr Halley of Manchester, in❘ reply, though an acute, learned, and vigorous production, promulgates some principles in reference to the subjects of baptism, of which we cannot approve. Whilst this volume contains a full, judicious, and masterly refutation of the doctrine of the Baptists, it earnestly advocates, at the same time, the sound Presbyterian theology of the old school, so that we can safely recommend it to the notice of all our readers. The decision of the controversy which it discusses, affects the very existence of a whole denomination, and it will, we expect, soon call forth a host of antagonists. Baptist writers cannot afford to overlook such a volume. It is a blow at the root of their entire system, and it has been aimed so as to take effect. In what way they will endeavour to meet it we cannot tell; but we are inclined to hope that, meanwhile, it will seem to check that spirit of intolerable dogmatism, by which many of them have, of late, been unhappily distinguished."

TONNA.

THE FIRST AND THE SECOND ADVENTS, WITH A VIEW OF THE MILLENNIUM. By JAMES CARLILE, D.D. Edinburgh: 1848. ERCHOMENA; OR, THINGS TO COME. By LEWIS H. London: 1847. THESE two little books-the one by the able minister of St Mary's Abbey, Dublin, so well known by his labours at Birr, and the other by the widowed husband of the gifted Charlotte Elizabeth-present a great contrast, not only in the conclusions at which they arrive on the question at issue—the pre-millennial advent-but in their method of reasoning, and, we may add, in the ability which they display. Mr Tonna's consists of seven letters addressed to a Christian friend, and published in the Christian Ladies' Magazine for 1840-1841. A few copies, he tells us, had been struck off for private circulation; and it was in consequence of the conviction they had carried to the minds of "many believers," that he was induced to publish them in a separate form. Withent entering on the merits of the controversy, we shall merely say, that, while he could have put his ewn case with greater strength, he has not done much to remove the difficulties by which it is encompassed. As to the difficulties-with the exception of the gigantic one arising out of the predicted conflagration of the earth at the second advent, which he admits, but seems scarcely to apprehend the real gist of-he sets them all down as the offspring of "prejudice, education, or early

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imbibed opinions;" and says, that "instead of perplexing ourselves with attempts to reconcile such difficulties with Scripture, or Scripture with them, all that we have to do is calmly and quietly to sweep them out of our path, and go on our way rejoicing."-(Pp. 16, 17.) In this way Mr Tonna saves himself a great deal of trouble; but whether this summary method is quite satisfactory is another question. We could put down some difficulties, purely scriptural, as we think, to which it would scarcely do to apply our author's besom. As to his critical arguments, we would advise him to review them. In letter third, he lays down this canon, that wherever αναστασις νεκρων, “ resurrection of the dead" occurs in the New Testament, the general resurrection is meant, but where αναστασις εκ νεκρών, rection from the dead, or, as he renders it," out from amongst the dead," occurs, it means the peculiar resurrection," which is limited to believers.—(Pp. 30-34.) We must not speak severely of this assertion of Mr Tonna's, because it is but a repetition of what those who should know better have reiterated on the same side of the question, in volume after volume. But a glance at the Greek Concordance and Testament will satisfy any one that it is baseless. Thus, in Acts iv. 2, we read that the priests, the captain of the temple, and the Sadducees came upon the apostles, "being grieved that they taught the people, and preached, through Jesus, the resurrection from the dead (rny avaσtari σný sx vsxgwv). The formula here is, according to Mr Tonna, "most forcible, the article being twice repeated;" and he calls attention to it, as used in another place, in express contrast with the other phrase-" resurrec tion of the dead:" and yet, twice over do we find this latter phrase employed to express the same doctrine, as preached by Paul, and with the same opposition from the Jewish authorities as we have seen that Peter, James, and John met with. "Men and brethren (said Paul before the high priest) I am a Pharisee, and the son of a Pharisee; of the hope and resurrection of the dead (ERI AVROTATING x) I am called in question." (Acts xxiii. 6.) And referring to this, when arraigned as a criminal before Felix, he affirms that his Sadducean enemies had no charge against him "except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead (περί αναστασεως νεκρων), I am called in question by you this day." Thus we see that the resurrection of believers, or the just, which alone the apostles could proclaim as matter of "hope" (Acts xxiii. 6), is expressed by both formulas. It is indifferently called "the resurrection of the dead" and "the resurrection from the dead." All distinction, therefore, between the resurrection of believers and the general resurrection, so far as the Greek formula is concerned, is groundless. There may be such a distinction as Pre-millennialists contend for-on that question we do not enter herebut the Greek criticisms which they press into their service on this point are worthless. Indeed, the very terms in which Christ's own resurrection is expressed in a number of places, when compared together, make it matter of wonder that the phraseology of the New Testament should be turned to such a purpose.

In p. 37, the author quotes two passages from Hebrews, putting in large capitals the words on which he wishes to lay stress. The first is this: "These (patriarchs) all died in faith NOT HAVING RECEIVED

THE PROMISES, but having seen them AFAR OFF." (xi. 13.) The other is to the same effect: "And these (Old Testament saints) all, having obtained a good report through faith, RECEIVED NOT THE PROMISE (not PROMISES, as Mr Tonna prints it); God having provided some better thing for us, that they without us should not be made perfect." (Verses 39, 40.) The author's object in quoting and emphasising these words is to refer them to the future inheritance of Canaan, or at least of the earth, as what the patri archs died in the faith and hope of. Now this may, or may not, be a well-founded opinion. But what the apostle has in view is the promise of Messiah's advent and work in the flesh, as carrying in its bosom all the promises, both of grace and of glory, and this among the rest, if it be a scriptural expectation. This must be manifest to the attentive reader of the chapter referred to, and of the epistle generally; and as this epistle is made strange use of by Pre-millennialists, it is important to guard against loose applications of its language, even though the perversion may be employed to support a truth.

It will be seen that we have abstained from entering on the question at issue, to which no justice could here be done. Were we to take up the subject, we should require to pause on nearly all the author's proof-passages, which he strings together as if hardly a doubt could be entertained as to their reference to the periods and events of the second advent. We part with him, however, in a friendly spirit, trusting that " love of His appearing" may form a bond sufficiently strong between the disciples of the Lord Jesus, and prevent their falling out by the way about the circumstances and the time of it.

Dr Carlile's pamphlet contains some valuable matter in small space. It is truly excellent. No feature of it pleases us better than the prominent place which he assigns to the second advent. He gives it just its scriptural style-as the correlate and complement of the first. Were this view of the two advents more uniformly and distinctly held up before the Church, it would go far to adjust the ideas and the language of Christians in conformity with those of the New Testa ment, from which they can never be healthily dissociated; and it would disencumber the pre-millennial controversy of vexatious misunderstandings, which, as matters stand, require tedious explanations to remove. May we not hope that such a way of viewing the two advents, as we have a specimen of in Dr Carlile's pamphlet, may contribute to narrow the ground of controversy and facilitate its decision?

The first part of this pamphlet is occupied with a statement of the scriptural relation of the two advents, the principal passages being quoted in full. From this part of the pamphlet our readers may be pleased to read the following summary :

"The characteristics and transactions of that day (the advent) are chiefly these :

"1. Christ shall come suddenly, and by the world unexpectedly, but visibly in the clouds of heaven, even as he ascended to heaven. He will come with all his saints, and his holy angels. He will come accompanied with flaming fire, and the great sound of a trumpet.

"2. Men shall be raised from the dead; his people, in glorious, incorruptible bodies, like the glorified body of Christ; those of his people that shall be alive, shall be changed; and both those who are changed, and those who shall have risen from the dead, will be caught up to meet the Lord in the air, and shall be assembled at his right hand. The wicked shall be collected at his left hand; both parties, not for trial, but for the pronouncing of judgment, the trial being already over. The

righteous shall then be welcomed to the kingdom and to the mansions prepared for them; and the wicked 'driven away in their wickedness,' with the devil and his angels, into the everlasting fire prepared for them.

"3. The door shall be shut-that is, those who are received into the presence of Christ, will be for ever secured; and those who are expelled from him, will be for ever excluded. There will, therefore, be no farther apostasy, neither will there be any more conversions.

4. The heavens and the earth that now are shall be dissolved, and their elements melted with fervent heat.

5. A new heaven and a new earth shall arise, wherein shall dwell righteousness. For,

"6. Christ shall, in the body in which he rose from the dead, reign on that new earth over all his redeemed people, and they shall see his face, not then as through a glass darkly, but face to face; they shall see even as they are seen, and shall be perfectly like to him, when they shall see him as he is. They shall be equal unto the angels, nay, shall judge angels, and shall be kings and priests unto God for ever.

"7. Then shall be the restitution of all things. What that expression may imply we cannot fully understand; but, as Christ came to make an end of sin, to bring in an everlasting righteousness, to abolish death, to destroy the works of the devil, it will doubtless be a thorough and perfect restoration of the whole creation from that confusion and defilement which has been introduced into it by sin.

"This is called the salvation of Christ's people. It is the prize of the high calling of God in Jesus Christ, towards which they are to press, if by any means they may attain unto the blessed and glorious resurrection of the dead. (Phil. iii.) And it is for this that they are to look, to watch, to wait, to pray; it is towards this they are to hasten; and it is this they are to rejoice in, and to love; for, Blessed are all they that love his appearing.'

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The second part of Dr Carlile's pamphlet is occupied with "certain prophecies, conveyed in dreams and visions, accompanied with hints for the interpretation of them, which are to be found in various parts of Scripture." The author assigns four reasons why these symbolical prophecies should not be mixed up with the plain promises of God's Word, as matters of faith and hope, into the validity of which we must not enter here, though they are well worthy of being weighed by those who make the use of them in question. Dr Carlile uses strong language in speaking of the use which Pre-millennialists make of the symbolical prophecies. "He confesses it seems to him to endanger the whole fabric of Christianity."-(P. 19.) Speaking of the famous prophecy, Rev. xx. 1-10, he says

"It is very extraordinary, that round this solitary symbolical announcement of a thousand years, during which Satan is to be bound in the bottomless pit, have been congregated almost every promise of external glory contained either in the Old or New Testament, and a period of blessedness has thus been held up, during the present transitory, imperfect, sinful state of man, which has to a fearful extent been made to obscure the great promise to which the faith of the Church has been directed in all ages, and on which the hope of every individual member of the Church rests, namely, the eternal separation of the righteous from the wicked, the destruction of Satan, the abolition of death, and the everlasting peace and joy of all God's people in the presence of God, and the restitution of all things-all to be effected by the second coming of Christ to judgment."

He then gives his own view of this passage, in eleven particulars, the details of which do not all carry equal conviction to our mind, but which, as a whole, are well put, and give a view of the spirit of the prophecy which cannot be regarded as forced or inconsistent with the general style of symbolic prophecy.

The author "cannot participate in the dark and gloomy apprehensions which the present course of events and the stream of prophecy suggest to the minds of many holy and spiritual men." After allud

ing to the hopeful condition of our own country, to the opening of China to the gospel; to the tottering condition of idolatry in India, under the power of God's Word; to the giving way of the props of the Man of Sin; to the spirit which is inciting men, not under the influence of true religion, to hate the mother of harlots, and make her desolate and naked, and burn her flesh with fire, notwithstanding all that the English clergy and aristocracy are doing to foster an attachment to her abominations; to the fall of those prime supports of the Papacy, the government of Louis Philippe in France, and the Metternich tyranny in Austria ;-he expresses his hope, that He whose name is The Word of God, has already begun to go forth on his white horse to smite the nations with the sword that goeth out of his mouth, and to rule them with a rod of iron. He anticipates that we may have "a sharp conflict and severe trials, probably from the infidel party," which he thinks is indicated by the resurrection of the ancient martyrs; that is, as he takes it, of their faithfulness unto death; but such "life from the dead" as the world has never yet experienced he expects as the issue.

"Let God's faithful servants (he concludes) be found at their post, waiting for their Lord, more than they that watch for the morning-I say more than they that watch for the morning. Let them not permit their hearts to be benumbed in Christ's service by any apprehension that nothing effectual is to be done till Christ himself shall appear in the flesh. Had such an apprehension taken possession of the Church at the first going forth of the gospel, or before the Reformation, those great revivals would never have shone upon the world. There is power in the ordinary means of conversion, the ministration of the truth of God by his people, accompanied by the outpouring of the Spirit of God [and ought he not to add, appalling and solemnizing judgments?], to effect greater things than the world has yet witnessed. And all that is implied in a millennial prosperity may be accomplished by them, and yet the honour be reserved to Christ himself at his coming to destroy Satan and all evil, to restore all things, and to introduce his people, not to a temporary, but to an eternal state of glory and felicity in his presence."

While purposely abstaining from the controversy itself, we heartily recommend this pamphlet, as containing much more that is worthy of attention than its unpretending appearance would lead one to expect.

Notes on New Books.

Chapters on Missions in South India. By the Rev. W. Fox, B.A., late Church Missionary at Masulipatam. London.

WE have spent an hour most pleasantly in looking through this volume. It is neither so full in its descriptions, nor so overpowering in its appeals, as the well-known work by Dr Duff, nor is it so vivid and pictorial as the recent volume by Mr Artbur. But both in size and style it is much more unpretending than either, and the mass of information which it does contain is full of interest, and is arranged with great judiciousness. The style, also, is extremely clear and simple. The Christianization of India is a work so fraught with blessings, not only to India, but to the whole Eastern world, that we rejoice to see so many volumes full of earnestness and interest issuing from the press in connection with it. Indeed, one of the most hopeful signs of the Indian missions is the high character of their literature, indicating as it does the presence on that missionary field of not a few powerful, prayerful men-men who, were they at home, would be occupying the highest positions in their various bodies, and whose appeals therefore are entitled to, and must in the end command, attention and deference from the whole Christian intelligence of the Churches.

A Manual of Prayers for the Young. By the Rev. EDWARD BICKERSTETH. London.

We are no friends to the general and permanent use of prayer manuals. At the same time, if we wished such a help, there is no one on whom we would more willingly devolve the duty of supplying it, than the devout and revered compiler of this volume. And we are far from saying that his little work may not be most useful. On the contrary, we have no doubt that it may be put into the hands of many young people with signal benefit. It is extremely scriptural, and the forms are well fitted to convey to the young mind the idea of simple, earnest, believing prayer. An excellent address to young persons on the nature and blessedness of true religion is prefixed to the volume.

The New Testament Pocket Commentary.

London.

This little exposition is compiled from Henry, Scott, Doddridge, Burkitt, and others. It is chiefly practical, and may be found of use by the parent at family worship, and by the Sabbath-school teacher.

Historical Sketch of the Origin of the Secession Church. By the Rev. ANDREW THOMSON, B.A.; and the History of the Relief Church. By the Rev. GAVIN STRUTHERS, Ď.D. Edinburgh.

Con

This beautiful volume is the first issued in connection with the Publication Scheme of the United Presbyterian Church. We cannot speak of the merits of the whole volume, having found time to read only the first portion by Mr Thomson. But in it the scheme has had a most happy commencement. sidering the extent and richness of the field to be travelled over, and the small space (not two hundred pages) at Mr Thomson's disposal, his "Historical Sketch" is a singularly felicitous production. It is written in a peculiarly graceful and attractive, and, withal, terse and vigorous style, and the pictorial passages, in which it abounds, are characterized by extreme taste and beauty. Of course we are not to be understood as signifying our approval of all the sentiments contained in the work. As a whole, however, it deserves high praise. Mr Thomson has performed a service to his own denomination, the value of which they will not easily appreciate; and the volume, we have no doubt, will find its way into the hands of many who, although they were never connected with the Secession, yet will thankfully recognise in her history and labours a blessing from the Lord to their country.

History of Rome, from the Earliest Times to the Fall of the Empire. London.

This is a volume of the historical series published by the Religious Tract Society, and intended for schools and families. The writer states that his object has been to produce a history of that remarkable people, consistent with the progress which has been made in that department of historical knowledge, and, at the same time, to take a Christian view of events-to furnish the information requisite to form a correct judgment of the individuals prominent in their story; and, while detailing facts, to state the principles involved in them, from which important rules may be gathered for our conduct in private life and general society. The idea is a good one, and the author has succeeded very fairly in exemplifying it. The book is very readable, and its reflections, so far as we have seen, are judicious and seasonable.

Life of Mr John Livingstone: with a Historical Introduction, and Notes, by the Rev. THOS. HOUSTON, Knockbracken. Edinburgh. This is a new edition of John Livingstone's "Brief Historical Relations of his Life, containing several Observations of the Divine Goodness manifested to him in the several occurrences thereof." Mr Houston, a respected and able minister of the Reformed Presbyterian Church in Ireland, has prefixed a Historical Introduction, which is full of information and interest. Livingstone's Autobiography was a household book with our fathers, but is too little known now. We should rejoice if this edition, enriched as it is, in various ways, with additional matter, were to bring it again into extensive notice. Schools of Ancient Philosophy.

The Atmosphere and Atmospherical Phenomena.

Two of the sixpenny volumes of the Religious Tract Society, and, upon the whole, the two best we have seen. The "Atmosphere" is from the pen of Dr Thomas Dick, and is a much more successful and creditable effort than some of his larger and more ambitious productions.

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This Manuel is arranged by the Rev. Mr Mackenzie of North Leith. It is constructed on a peculiar theory. Mr Mackenzie says:

"We find on record exactly 366 sayings of Jesus Christ, spoken at different times of his humiliation, on different occasions, to all kinds of persons, and on every variety of subjects. Thus it would appear that the four evangelists were employed to record for the use of mankind a saying of Jesus Christ for every day in the year-a ray and effulgence from the Heavenly Sun of the mental world for every day of our earth's orbit round the sun of our planetary system.

"There are 35 quotations of his sayings after the resurrection. Of these, 7 may be reckoned as more or less duplicates, leaving from 28 to 31 actual sayings. In this class there is thus a saying for each day of the month. A complete circuit of that luminary which supplies the absence of the sun by reflecting his beams."

Our readers may form their own opinion of this theory. We shall only say that its soundness, or the reverse, does not greatly affect the value of the manual as a daily text-book. In that character it may be used with much advantage.

Miscellanea.

THE SABBATH QUESTION.

I. THE MANCHESTER MEMORIAL.

THE Manchester Town-Council has memorialized the Postmaster-General praying that the Post-office be closed on Sabbath, and Bolton has followed the example. The motion was fully discussed at two separate meetings of the Manchester Corporation, and carried by a majority of 18 to 12. Some remarkable details were brought out in the course of the discussion, which show the light in which this movement is regarded by the inhabitants of the most important provincial city in Great Britain, second only to the metropolis in its population and commerce. Mr Medcalf, who made the motion, said, "The memorial from the inhabitants was signed by 11,000 firms and individuals, and being presented to the Postmaster-General, he directed Mr Godby, the surveyor of the Postoffice, to call on the committee; and he stated that the Postmaster-General did not feel warranted to take any step till some opinion had been expressed by the Corporation of Manchester. Only 200 refused to sign the memorial. Many were in favour of the Sabbath shilling envelope, so as to lessen the number of letters on the Sabbath. In the inner circle of the city, the proportion of the letters retained in the hands of the letter-carriers is about 6 to 1. In the outer circle, the proportions are about reversed. The number of boxes was 1,320, but the proportion of those who called for their letters only averaged about 368; and a number of those who sent for their letters did not open them till Monday. Though there had been no expression of opinion from the two commercial bodies in the town (the Chamber of Commerce, and Commercial Association), their presidents were not individually unwilling to consent to this change. Then London had given up the delivery of letters on the Sabbath; and in 1838, when it was proposed to have a Sabbath delivery, a memorial, very extensively signed by bankers, merchants, &c., protested against it. In Liverpool, York, Bath, and other places, a similar feeling was manifested."

Two striking facts are stated here, 1st, Almost the whole of the inhabitants, agree not to take in

either letters or newspapers on the Lord's-day. We understand that the postmen, who themselves carried round the petition for signature, did not meet with a single refusal in some districts; and had they proceeded with the memorial, and made an active canvass of the population, they had no doubt but that they would have obtained 30,000 signatures. And, 2d, Only about a fourth part of the merchants who have boxes send for their letters at present, and only a sixth is taken from the carriers in the business part of the city. When we make allowance for the great number of foreign merchants who are in Manchester, Germans, Greeks, Italians, &c., this is but a very small proportion.

Mr Adshead said, "that he thought the memorial did not go far enough; it ought to have prayed for the extension of the privilege sought, not merely to those employed in the Manchester Post-office, but to those employed in every Post-office. If the closing of the Post-office could be carried out in London, there was no reason why it should not be carried out in the provinces, and those intimately connected with the Post-office saw no reason why it should not."

This is a valuable testimony, coming from a practical business man. We have never heard of any evil result that could ensue to the merchant from not getting his letters on the Sabbath. On the other hand, we know those whose business is the most extensive, and whose correspondence in and out averages fifty to a hundred letters a-day, who never receive their letters on the Lord's-day, and who testify that they have never suffered inconvenience or damage thereby. Besides, in all extreme cases the electric telegraph has now superseded the post. If the matter be really urgent, no man will ever wait two days for what he can get done in two hours for a trifling payment.

The London Post-office is indeed an unanswerable argument to all objectors. Several speakers referred to this feature of the question. Thus Alderman Bandcroft-" The example of the metropolis was a proof that it was perfectly practicable to close the Post-office on Sabbath. He believed, that closing the Post-office on Sabbath would not inflict injury on any class of society." It is very encouraging to the friends of the Sabbath to find such a discussion wound up by one of the speakers declaring, "That public opinion was in favour of the motion. When 11,000 signatures had been obtained to the memorial, and when it was found that only about two per cent. of those who were applied to refused to sign it, that was considered to be sufficient evidence of public opinion. If the great facilities that existed for maturing business were considered, and the accelerations that had taken place in the trains, together with those which might yet be made, the objections that were made as to the resolution interfering with the spread of knowledge and of social domestic intercourse vanished into air.'

We are glad to find that the movement for the same end is going on in right earnest in Scotland. Twenty-four towns have already petitioned to have the Post-office closed on Sabbath, and others are engaged in getting up memorials. The memorial from Edinburgh has received 10,000 signatures. Glasgow will surely not be behind Manchester. Our friends must proceed with energy in this matter. Every one who. loves the Lord's-day should at once be up and doing in his own locality, not waiting till he is applied to. The Sabbath Alliance is proving itself a most valu

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