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DR. CHALMERS ON THE FRENCH REVOLUTION OF 1830. It is a title given by the Lord Jesus to twelve of his disciples whom he selected from others and commissioned to proclaim the approach of the reign of heaven. "He chose twelve, whom also he named apostles." Luke vi. 13.

It designates, according to Paul, the chief officers of the Christian church: "God hath set some in the church, first apostles, secondarily prophets, thirdly teachers." 1 Corinthians xii. 28. The number of these apostles is in the Apoca

It is applied by the historian to lypso restricted to twelve: "Twelve Barnabas and Paul. Acts xiv. 14.

It is claimed by Paul as a distinction to which he was entitled. "Am I not an apostle?" 1 Cor. ix. 1. One sent to them, at all events, whether to others or not, of which evidence was furnished by their history. 1 Cor. ix. 2. "I am appointed a preacher, and an apostle, and a teacher of the Gentiles." 2 Tim. i. 11. Deriving his appointment not from men but from Christ. Ovк an' ἀνθρώπου, ἀλλά διά Ἰησοῦ Χριστοῦ, καὶ Θεοῦ πατρός, Galatians i. 1; emphatically, The apostle of the Gentiles, tiu ¿y εθνῶν ἀπόστολος. Romans xi. 13.

The distinctive tokens of an apostle, according to Paul, were "signs, and wonders, and mighty deeds." 2 Cor. xii. 12. So also Matt. x. 1. "He gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease."

foundations, and in them the names of the twelve apostles of the Lamb." Rev. xxi. 14.

It is used also respecting persons chosen by the churches in Macedonia to convey to Jerusalem contributions for the poor; áñóσтoλoi ekkλijoιv, “messengers of the churches." 2 Cor. viii. 23.

It is used by Paul respecting Epaphroditus who had been sent by the Philippians to him with a present: "Your messenger." ipv dè áñóσroλos. Phil. ii. 25.

In the English Testament, this word is transferred instead of being translated, in every instance, except the three following:

John xiii. 16..... Neither is he that is sent greater 2 Cor. viii. 23...The messengers of the churches, Phil. ii. 25....... Your messenger.

DR. CHALMERS ON THE FRENCH REVOLUTION OF 1830.

ABOUT a month after the French revolution, Mr. J. J. Gurney was in Edinburgh, where, during a period of confinement, he had almost daily inter- | course with Dr. Chalmers. "I have found his visits," he writes, "like two things of which I have lately experienced the vast importance-a tonic for the faint, and a crutch for the lame. The new revolution in France, and the commotions which have since taken place in other parts of Europe, have of course been the subject of daily thought, meditation, and converse. 'I think,' said Dr. Chalmers, the scriptures afford

us good reason to believe that the ultimate diffusion of pure Christianity in the world must be preceded by commotion and confusion and distress of nations. Look at the new French revolution-there is much that one approves at present both in its tendency and its results. But you see it has been effected by the growth of merely human intelligence-by the working of the unregenerate mind without a particle of Christian principle. It is just the striving of the natural wisdom and pride of man after that which we are apt to conceive to be the consummation

of our happiness-a condition of in-viduals or to nations. I am prepared dependence. I am not one of those who to expect, that on the efforts which are underrate the value of civil and political now making in the world to regenerate liberty; but I am well assured that it our species, without religion, God will is only the principles of Christianity impress the stamp of a solemn and exwhich can impart true security, pros-pressive mockery."- Memoirs of Dr. perity, and happiness, either to indi- Chalmers, Vol. III.

THE LAST DAYS OF PALEY.

In a conversation with Dr. Chalmers of his other works." Our Lord has Mr. J. J. Gurney mentioned an anecdote declared, that except we are 'converted, which he had heard of Paley in his last and become as little children,' we shall illness. When not far from his end, in no wise enter the kingdom of Paley, in conversing with some of his heaven.' I have heard that this lucid family or friends, took a calm review of and powerful writer became a little his several works. He expressed the child, in the best sense of the terms, deep regret and dissatisfaction which at before he died. I have also heard it that awful time he felt in the recollec- stated, on what appeared to be good tion of his "Moral Philosophy." He authority, that had his posthumous was happy to believe that his "Natural sermons been chronologically arranged, Theology" and "Evidences of Chris- they would have displayed a gradually tianity" were sound and useful works; progressive change from a sort of semibut the book on which his mind then Pelagianism, to a sound and evangelical dwelt with the greatest pleasure was view of Christianity. It is delightful his "Hora Paulina." Chalmers replied, to be able to ascribe such a man as "I am not surprised at this. It is an Paley to the company of true believers admirable statement of evidence, and in a crucified Redeemer."-Memoirs of displays a more masterly hand than any Dr. Chalmers, Vol. III.

ONE OF SOLOMON'S SAYINGS. "A soft answer turneth away wrath; But grievous words stir up anger."-Prov. xv. 1, How true is this! "I could not be angry," it is often said, "he received me so mildly." Nothing quenches the fiery darts of an infuriated opponent so readily as kindness; while irritating replies kindle a flame that can with difficulty be extinguished. Are we not chargeable with sin then, for having excited anger in others? Some take pleasure in saying the most provoking things with perfect coolness, and calmly expecting the result. The man who is made angry, in such a case, is not

blameless, but the greater part of the guilt is chargeable on the cruel, cold, malignant tempter-the utterer of the "grievous words."

How admirably are the lessons of scripture adapted to promote the welfare of society! How important it is to imitate His example who "when he was reviled reviled not again, when he suffered threatened not, but committed himself to Him that judgeth righteously!" Oh for more of "the meekness and gentleness of Christ."

THIS busy world is a stirring place,]

With its gay and eager crowd;

Its scenes are changing and wondrous strange, And its voice is harsh and loud!

The struggle of most that join with the throng
Is to gain but a selfish end;

In the noise and bustle we rarely meet
With a true and a loving friend.

If love had no spot she could call her own
To grace with her radiant smile,
The world would indeed be a dreary place
For man to mourn in awhile.

But it is not thus ;-there's a hallowed place
Where love and friendship may come,

HOME

What a treasure we have in a peaceful home!
No language its worth can tell!
'Tis the poor man's earthly heritage;

His home that he loves right well.
It may be found in the palace hall,
Or beneath the stately dome;
But the cottage of humble poverty
Is the best and the dearest home.

When the welcome shades of the evening give To his arm a season of rest,

The labourer speeds to the home of his love, As the wearied bird to its nest.

There the accents of love fall soft on his soul, Like the gentle dew of heaven;

When the chilling touch of the world we may change And his heart grows glad at the smiles of those For the fond embrace of home.

The name of home is a pleasant sound,
Soft music to every heart;

It wakens up memories solemn and sweet,
With which we are loath to part.
It carries us back to our early days,
When no care had darkened our brow,
When we sported in boyish playfulness,
And lived as we cannot now.

It whispers gently of those who are gone,
But who live in our hearts' best love;
Who have left the sorrows and troubles of time,
To live and be happy above :-

Of those whose presence brightened our home,
And whose love was true and deep ;-
The thought of them was a sad delight,
It charms whilst it makes us weep.

But though some have gone and wait for us now
Till we join them in peace at last,

Our home is not yet left desolate,
Its joys are not all of the past.

For generous hearts are yet beating there,
Whose love is our noblest prize;
Where our name still lingers pleasantly,
Where our memory never dies.

O Home! thou art not a mere earthly place,

To be met with in any land!

Thou art something more sacred, more heavenly by far,

Than is fashioned by man's rough hand.

Where the gentle word is spoken oft,

Where the look of kindness is seen,

Where the love of the soul beameth bright in the eye,

It is there thou hast ever been.

Whom a gracious God hath given.

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REVIEW S.

The Sacraments. An Inquiry into the
Nature of the Symbolic Institutions of the
Christian Religion, usually called The
Sacraments. By ROBERT HALLEY, D.D.,
Part II. The Lord's Supper. London:
Jackson and Walford. 8vo. pp. 387.

"ought to be designated. Practically, "it is a registration of those who are "admitted to a course of instruction, "preparatory to their reception into "the fellowship of a Christian church. "Emblematically, it is a sign of the

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sanctifying influence of the truths in "which they are instructed. According to this exposition Jesus made and

"learners not of converts. The design "of this Lecture is to show that learners "are to be still designated by the rite

In this passage it is evidently the purpose of Dr. Halley to teach that no other qualification for the rite of baptism is necessary than a willingness to be instructed. Subsequently, he asserts this in other unmistakeable language; saying, "Since his resurrection, the

THE writer of an able article in the "Eclectic Review" for last month commences his observations with these words:" As the Eclectic Review' is" baptized disciples in the sense of conducted on principles common to the 'baptist' and other nonconformist churches, we could not notice in this journal Dr. Halley's former volume;" of baptism." and for the same reason, we are precluded from noticing those parts of the first lecture in the second volume which touch on the same controversy." If this gentleman will turn to the Eclectic Review for February, 1845, he will find there a critique on Dr. Halley's former volume occupying more than thirty great truth announced to the world pages; but as he assigns this reason for "is, that Jesus the Christ is crucified passing over the first sixty-seven pages "for our sins, and raised for our justiof this volume, we may suppose that it "fication. All who hearing this truth, will be thought by intelligent men that " are willing to become learners of the these sixty-seven pages have special" Christian doctrine, ought to be placed claims on the attention of such journals" under the elementary instruction of as our own. This, and other consider-" the church and to be designated by ations, among which may be reckoned" the initiatory rite of baptism. When our sincere respect for the author, have" these learners understand the doctrine, induced us to read these sixty-seven pages carefully, to endeavour to form a just estimate of their contents, and to determine to present to our readers an early report.

The opening paragraph contains the author's statement of his design. It is this :

"furnish satisfactory evidence of sub"mission to its power, and correctly "appreciate the responsibilities of "church fellowship, they ought to be

received, as disciples indeed, not as "learners, but as converts, to the fellow"ship of the church, and the communion of the Lord's supper." p. 2.

"Baptism, as it has been explained Having argued for this theory at very " in preceding Lectures, is an ordinance considerable length, Dr. Halley proceeds "of Christ, by which all persons re- " to inquire what influence this opinion "ceived under Christian instruction" ought to have upon the practice of

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that objection to the baptism of infants which is derived from their want of scriptural qualification for the rite.

"infant baptism." In proving, to his own satisfaction, that neither faith nor a profession of faith, neither repentance nor a profession of repentance is neces- Here then we might terminate this sary to entitle to baptism, he evidently article, were we mere controvertists; thinks that he has removed formidable but as lovers of truth, willing to hear objections to that practice. "If enough and to increase learning, we are ready "has been said to prove that baptism to attend to Dr. Halley's reasoning with was not restricted to accredited be- openness and candour. It may be the lievers, but administered to other more easy to examine them impartially applicants as disciples or learners, inasmuch as we see that the admission "these remarks may be sufficient to of their truth would not affect the great "show that the children of believers practical question respecting the bap66 are entitled to the same recognition tism of those who are not yet old enough as belonging to the kingdom of God." to be "applicants" or in any way to But in this part of the lecture he seems evince their willingness to learn. Is it to us to lose sight of his own doctrine, so then that baptism is "a registration and to proceed upon the supposition of" of those who are admitted to a course something very different from that for " of instruction preparatory to their which he had been arguing. Apparently" reception into the fellowship of a Chrisit never occurred to him that so long "tian church?" Has Christ, or have as he admitted that the recipients of any of his inspired servants taught us baptism were to be previously those this? who "hearing this truth," that Jesus Dr. Halley must forgive us if we the Christ was crucified for our sins stumble at the outset. This word and raised for our justification-were "admitted" produces perplexity in our "willing to become learners of the minds. It has been our practice to give "Christian doctrine," or, according to the instruction freely to all comers, not phraseology of the last quotation, "ap-reserving any mysteries for a select "plicants," so long he had done nothing at all to vindicate the baptism of an unconscious babe. The child of six weeks old, though it be the child of members of a Christian church, is no more an "applicant" than it is "a believer;" such infants, of whomsoever born, are no more "willing to become "learners of the Christian doctrine" than they are professors of the truth; and can no more be "baptized disciples in "the sense of learners" than in the sense "of converts." We are not saying that Dr. Halley has brought forward no arguments in favour of infant baptism: he has produced some, though none that appear to us to be weighty; but we do say that if he had demonstrated the truth of his principal position, he would have effected nothing towards removing

class. Can Dr. Halley mean that he admits to a course of instruction of a certain kind, only the baptized? Is he so rigid a strict communionist as this? Does he not only repel from the fellowship of a Christian church, the unbaptized among his devout acquaintance, but even repel them from preparatory instruction? If not, in what sense can baptism be practically, a registration of those who are admitted to a course of instruction preparatory to their reception into the fellowship of a Christian church? What is there, we wonder, that he would be unwilling to teach our children, which he would readily consent to make known to the baptized children, of his own flock? What is there in the Christian system which he would have concealed from the late

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