excluded from the pages of such a thoroughly Protestant publication as the WITNESS, simply because it does not square with our notions of the Work of the Spirit, and acknowledges His gifts to be derived, and therefore, of grace, rather than discovered, or natural, as is implied. JAMES C. GRAY.

A SKETCH IN RICHMOND, VIRGINIA. As I sallied forth this morning to see the place, almost the first thing that met my view was a large house, surrounded by a very high brick wall. Upon asking the first passer-by what it was, he informed me it was a nigger jail, where traders confined their slaves preparatory to taking them South. He very politely offered to conduct me through it, which I gladly accepted. I have heretofore supposed that the term, "slaves in chains," as used in the newspapers, was a figure of speech, used comparatively; but here they were chained together, sitting round on benches in the most filthy and loathsome place I ever saw. I questioned one, too, why he was chained. He said he had been sold to go South, and he wanted to see his wife again before he went, and had run away to go back to his old master's for that purpose. My heart was too full to question any of the others.

In the female department there was a very pretty white woman, with two children. By close inspection, it might be seen that she had a little African blood in her veins, apparently not over one-tenth; but the children did not show the least trace of it. I expressed my surprise at this to my conductor, as I had supposed slavery to be confined to the African race; when I was informed there was no limit of blood in this State. So long as the mother is a slave, the offspring is also, no matter of what colour. I have learned that there are numerous slaves in this city as white as their masters.

My next move was to attend a slave auction. The slaves, of all colours, from sooty black to perfect white, were brought in and seated on benches. Here they were subjected to the most particular examination. It was curious to see the manner of the speculators in examining their teeth. They would order them to open their mouths, then press back their lips with their two thumbs, just as a jockey would a horse. On a window sill lay a large pile of manacles; some were constructed of a large rod of iron, with handcuffs on each side, so as to form a row. The first lot sold was the white woman and her children, that I before spoke of. The autioneer extolled her qualities by representing her to be a first-rate seamstress, &c. She was struck down at 1,105 dollars.

The lackey of the place (himself a slave) then led up a man about twenty-five. "Unharness yourself, old boy," says he. The man, trembling like a leaf all the while, strips himself, with the assistance of the lackey, in full view of the street and of female slaves. The lackey asks him what he is shaking for, as he is not going to be hurt. The auctioneer announces no scars on his back of any consequence, and the sale proceeds: sold at 425 dollars. Next comes a little girl of eighteen, about half white. Then two twin brothers of fourteen, sold to different masters; one, I was told, was a Southern trader. So on to the end of the sale, when the gentlemen were thanked for their attention, and attendance requested to-morrow, when they would be shown something nice. During the sale, my attention was called to the door by a string of slaves going past, chained together, probably on their way to some Southern plantation.

I am confident that the most effective way for abolitionists to gain converts to their cause 'is to send Northerners as far South as this place, and let them attend one of these slave auctions. Hard, indeed, must be the heart of one who could look upon such a scene and not blush for his country's shame.-Anon.

DR. HALLEY has at length completed his great undertaking. The Preface, in the present volume, is marked by the same generous and manly bearing as that of the former, and also by the same pathos; circumstances of a kindred nature having arisen to draw it forth. He says:

Death has removed some with whom I expected to have come into controversy. With the very able author of a work entitled "The Eucharist not an Ordinance of the Christian Church," whose views I had impugned in the preceding volume, I was engaged in a friendly correspondence; when, instead of an answer to my last letter, I received a newspaper containing the announcement of his death. In our several engagements, how variously and how frequently are we admonished, by affecting instances, of the uncertainty of life!

VOL. VIII.

that "Jesus made and baptized disciples in the sense of learners, not of converts;" the clearness and simplicity of this language renders mistake as to its import impossible, and enables the reader at once to deal with the sentiment it contains; and we feel in conscience bound to say, that, as we read the Sacred Volume, the idea given is not correct. We think they were baptized both as converts and as learners, and that the tuition was preceded by the conversion-that conversion was the starting point of the discipleship. Such we consider to be the bearing of the entire teaching of the New Testament. It must strike every one, that whatever Baptism was, it was immediately followed by admission to the fellowship of the Church, and to all the privileges which that fellowship included; and therefore if the views of Dr. Halley be correct, it will inevitably follow, that the Primitive Churches were composed of learners, rather than of converts; they might be converts, but they need not. The Church, therefore, was a fellowship of learners, not of believers, saints, children of God, and heirs of the kingdom of heaven. As we read the Scriptures, in the case of all adults, conversion was the first step, submission to Baptism, the public profession of it. No conversion, no Baptism. We might insist upon the case of the 5,000, of whom it is expressly said that they "believed." Further, will it be denied, that on the day of Pentecost, the 3,000 individuals to whom Baptism was administered, were converts-believers? If not, what is the meaning of the expression, "They that gladly received the word were baptized?" Is all that these terms,

receiving the word," mean, implied in a willingness to be instructed? But supposing it to have meant no more, is it not a fact, then, that these parties "the same day were added to the Church ?" Again, if we take the case of the Eunuch --was he baptized, simply on condition of becoming a learner? A learner! Passing away into Ethiopia, who was to teach him? Moreover, when he said, "What doth hinder me to be baptized?" did Philip reply, "If thou art willing to learn Christian doctrine, thou mayest?" Far from it. The reply was, "If thou believest with all thine heart, thou mayest.' He freely announced his faith in Jesus as the Son of God, and he was immediately baptized. So with the case of the Jailer when he was taken, with his household, "the same hour of the night," and baptized, was it simply on the con

so;

dition of his henceforth continuing to receive instruction in the Christian faith? On the contrary, did he not "rejoice, believing in God, with all his house? And was not this faith the condition of Paul's baptizing "him, and all his straightway?" In the case of Lydia, is she, with her household, to be considered simply as occupying the place of a catechumen? Did not she attend to the things which were spoken by Paul," before"she was baptized and her household?" And when she pressed them to receive her hospitality, was it not on the supposition, "If ye have judged me to be faithful to the Lord," (a believer in him)? In our view, these passages are as conclusive as it is possible for anything to be, as against Dr. Halley's view, and in support of that which has hitherto obtained in the Church of God. According to the Apostles, the sole condition of Baptism was, "Repentance towards God, and faith in the Lord Jesus Christ." Dr. Halley says, "In speaking of Christian Baptism, I contend, that to be baptized is to be initiated as a disciple or learner of the Christian doctrine." Precisely we contend, too, for all this; and for more. This was its prospective bearing; but it had also an important retrospective bearing. It is to be observed, that the subjects in question are adults, and not infants; and we, therefore, contend that, in every case, from the days of John downwards, "Repentance towards God, and faith in the ' Messiah as coming, and after the Ascension, as come, was the expressed or implied condition of Baptism. We say that this was the primary condition-that it referred to their then state of mind relative to God and his Christ; that it had to do with their past conduct and character, and their reception of mercy through the Atonement. Dr. Halley says it was the primary condition that they should wait upon Christian instruction! We are really unwilling to enter into a warfare with a man so able, so erudite, and so generous, and for whom we entertain a regard so deep and so sincere. therefore, abstain from further pressing him, as we otherwise might, and also from pursuing the matter to what we deem its legitimate consequences. Agieement with Dr. Halley is far more grateful to us than difference. Leaving this point then, of adults, we pass on to the application of his views to children, and here we see much to approve and to admire.

We,

We commend the following_appeal to all and sundry the Christian Pastors, Deacons of Churches, and heads of houses into whose hands these columns may come :

Before I leave the subject of baptism, I would venture to solict the attention of my brethren in the ministry to the importance of giving greater prominence to this part of our ecclesiastical discipline. We have here a wide sphere of usefulness, which we sadly neglect. A considerable proportion of our congregations consists of baptized youth, who are not admitted to the communion of the Lord's Supper. Is not the Church bound by the act of its acknowledged pastor to afford special religious instruction to all such persons? and is not the pastor equally bound, by his own solemn engagement, to see that instruction duly provided? So many of these youths as are the children of Church members, it is to be hoped, receive religious instruction at home. But ought this to satisfy us ? It is true, the parents, in bringing their children to baptism, virtually profess their intention to train their children in the nurture and admonition of the Lord. But is not the pastor equally a party to the engagement, and is not the Church, whose minister he is, concerned to provide that his successor should undertake the continuance of his pastoral engagements ? This ought not to be matter of private arrangement between the pastor and the parents. The baptized are the catechumens of the Church, and more prominence should be given to the important place they occupy in the arrangements which are made especially for their instruction, preparatory to their ultimate reception, on their personal profession of faith, into the fellowship and confidence of the Christian society.

In these important views, we most cordially concur. The readers of the CHRISTIAN WITNESS, and those who are familiar with the views of our volume on Lay Agency, know with what uniformity and earnestness we have pressed them, and right glad we are to find Dr. Halley entertaining the same views, and sincerely do we wish that he may have more success than we have had, in his endeavours to fix upon them the attention of the parties he has so forcibly addressed. But the Doctor has still more to say on this point. Let us hear him again :

If this discipline were rightly observed, our regular congregations would be divided into two recognised parts, the learners and the initiated, those who "use milk, being unskilful in the word of righteousness," and those "who by reason of use have their faculties exercised to discern both good and evil." The learners are to be regarded as the lambs of the flock, and we know who hath said, "Feed my lambs." They may not yet be truly Christian, but they ought to be under the best arrangement and discipline to ensure, as far as can be insured by human instrumentality, under God's blessing, their becoming spiritual and perfect. We may address them in the appropriate words of Jesus

to those "who believed on him," and yet, as clearly appears in the subsequent verses, were not truly regenerate. "If ye continue in my word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free." So our catechumens, recognised as learners, and discipled by our baptizing and teaching them, if they continue in the word of Christ, will know the truth, be made free by its purifying influence, and becoming disciples indeed, be accredited as spiritual and perfect members of Christ's visible Church.

I would affectionately but earnestly suggest the inquiry-Is it not for us to revise our arrangements, and to make more adequate and regular provision for the scriptural instruction of this interesting portion of our congregations ? If it be thought that pastors have not sufficient time, or that, selected on account of their qualifications for other duties, they may not have the requisite abilities for successfully undertaking such a service, then I inquire, Why not secure some more appropriate instrumentality for so important a work? Why not obtain suitable assistance, or procure a suitable officer? Why not restore the ancient office of the catechist ? Why not appoint a young minister, a student desiring to learn the pastor's work by observing the pastor's labours, who, in the office of the catechist, may be prepared by appropriate training and occasional preaching to become the colleague of the pastor, or his successor in the work of the Lord? I cannot imagine a more suitable preparation for the full work of the Christian ministry. But whatever position the catechist may occupy, the catechumenical instruction imperatively demands greater attention, and a more prominent place in our ecclesiastical arrangements.

These are wise and weighty words: "Whoso hath ears to hear let him hear." This is a matter which ought to be thoroughly canvassed in our Churches, our Unions, and Associations. We are universally at fault in regard to our treatment of the Young, especially the offspring of professed believers, members of Christian fellowships. As the matter now stands, whether viewed in the light of reason or of Scripture, it is every way objectionable, and the Church cannot too speedily retrace her steps, if she means to act consistently and render Baptism something more than a mere rite.

Having completed his copious dissertation on Baptism, the Doctor enters upon the principal object of the volume-the Lord's Supper, on which, of course, he has uttered much sound and solemn truth, about which there can be no controversy, but which it is highly desirable the Churches should understand. Here and there, however, he necessarily crosses the path of more than one party. Speaking, for example, of the persons who should be admitted to the Lord's Table, he reprobates the practice of Private

Communion, asserting, that without a single exception, the Lord's Supper was observed by every Church, as a social ordinance, in which the members were expected to unite in one place at the appointed time. He, therefore, holds that the practice of privately administering the Supper to individuals, is inconsistent with all the representations both of the Scriptures and the primitive Church. Indeed, he holds a private Communion to be a manifest contradiction. In all this we most fully concur. He has gone at length, and with characteristic penetration, into the question of unbaptized persons appearing at the Communion of the Lord's Table; there is much here that will be interesting to our Baptist brethren, whether Free or Strict Communionists. There is that also which is important from its bearing on the Quaker Body, and on any others who may embrace their tenet regarding Baptism, while rejecting their views as to the Lord's Supper. The Church of England also, and some others, may with special profit listen to Dr. Halley in his luminous disquisitions

on

On

"the Real Presence," Consubstantiation, and Transubstantiation. these matters we have read him with intense pleasure. Our Teetotal brethren have also come in for their share of instruction on the subject of unfermented Wine, a point on which Dr. Halley has brought that close argument and crushing common sense for which he is so pre-eminent, to bear. The Catholics, too, in their withholding the Cup from what they call the Laity, have come in for the castigation which the deed deserves. Dr. Halley strongly approves the plan of the Independent Churches collecting at the Lord's Table for the poor, while he reprobates that of the Rubric and the Offertory of the Church of England; and here he cites an account of the Independent Churches of New England, by a traveller, dated 1641, which will interest our readers:

"Once a month is a Sacrament of the Lord's Supper, whereof notice is usually given a fortnight before; and then, all the others departing except the Church, they receive the Sacrament, the ministers and ruling elders sitting at the table, the rest in their seats or upon forms. Any one, though not of the Church, may in Boston come in and see the Sacrament administered if he will." The writer having given an account of other services, and of a baptism, continues," which ended, there followeth the contribution, oue of the deacons saying, Now is the time for the contribution, whereof as God hath prospered you so freely offer. Then the magistrates and chief gentlemen first, and then the

elders, and all the congregation of men, all single persons, widows and women in the absence of their husbands, come up one after another, and bring their offerings to the deacon at his seat, and put them into a box of wood if it be money or papers promising money, or if it be any other chattel, as clothing, or bread, or valuable thing, they lay it down before the deacons. I have seen a fair gilt cup with a cover offered there. Which money and goods the deacons dispose towards the maintenance of the ministers, and the poor of the Church, and the Church's occasions." By reading of such a contribution we are reminded of the offerings of the primitive Church, which "they laid down at the apostles' feet, and distribution was made to every man according as he had need."

A specially valuable section of these discourses is the discussion on the theory of the Romish Church, that the Eucharist is the real and propitiatory Sacrifice for the sins of the living and the dead. This monstrosity, of course, Dr. Halley, for the thousandth time, demolishes. But even Dissenters, with all their light, have frequently a haze around their minds when this subject is discussed. There is a constant tendency to invest the ordinance with a portion of the mystery that has been manifested towards Baptism. The carnal heart eschews, loathes simplicity! Nothing has ever seemed to us more clear and simple than that the Scripture exhibition of the Lord's Supper is a memorial; but many wise and worthy Dissenters have laboured to surround it with other relationships, and to invest it with other attributes. Dr. Halley quotes Dr. Chalmers, writing to a friend, as saying, "I am more inclined to regard the Sacrifice of the Lord's Supper as a memorial than a pledge that is to say, a pledge on the part of God that he will bestow spiritual blessings. If it be viewed as a pledge, I would regard it rather as a pledge on behalf of man that he will render spiritual services." We would exclude all notion of pledge on either side, and take it as the Lord has presented it, as a memorial,-"Do this in remembrance of me. ." Was not the Passover a memorial? Does not the Lord's Supper, in every respect, edify, just as the doctrine of the Atonement edifies? Is it not the procla mation of the Gospel in symbol? To this succeeds a valuable dissertation on the sacrificial death of Christ. The last discourse, the Lord's Supper, a commemoration by appropriate emblems, — which is exceedingly copious, calls for no remark. There are no fewer than eight appendices in the volume, some of them copious and elaborate, and all va

luable. These alone are worth twice the money.

We cannot lay down the Work without bearing our testimony to the many high qualities by which it is distinguished. Amongst these, are wide views of every question that is touched upon,-habitual deference to the Sacred Scriptures, to the exclusion of every other authority,profound conceptions of the economy of Redemption, and the relation which obtains between the form and the power of godliness, a uniform spirit of candour, devotion, and magnanimity, combined with an intense love of what the Author believes to be the truth,-manly frankness in dealing with an opponent, and as much abstinence in prosecuting an advantage, as is consistent with a proper sense of what is due to the interests of the Gospel,-great argumentative power under forms so popular, that nothing more than sound intelligence and ordinary attention is necessary fully to understand and duly to appreciate every page,―an animation that never flags and an eloquence that elevates the little, while it invests the great with a charm that fascinates, and a force that—even when the conclusion is not according to truth, as in the case of the Baptismal dissertation, which there is but too much ground to fear, delivered by the Doctor's own lips to a popular assembly-would carry four-fifths of them along with him. Properly speaking, this Baptismal dissertation should not have appeared in this Volume at all; its proper place was the close, or some other part of its predecessor. The truth seems to be that the Author, amid his great and manifold labours, was compelled to write before he had fully digested his plan, and only learned the length and breadth of the field he was required to traverse, when it was too late, for the present, to avail himself of the discovery. This is often the fate of able, busy men, dealing with great subjects, especially when crippled by the limitations of time and of letterpress. Of this, the history of British Literature supplies manifold examples.

The Doctor's views may be said just to have reached that state of maturity which would qualify him, with the ut most advantage, for the execution of his task. In this respect he occupies a position analogous to that of many eminent predecessors in the field of Literature, more especially, among recent writers, to that of Dr. Wardlaw, whose first publications on the subject of the Socinian

Controversy, were of a miscellaneous and somewhat multifarious character, while the work now, in its finished condition, constitutes one of the best books on the specific subject to be found in the English tongue. We hope Dr. Halley, when the present edition is disposed of, will re-cast his work, and-bringing all the lights which now shine upon his path, to bear upon the ultimate form of the undertaking, give to the public the whole in one volume. It would be well for writers, both great and small, to have in their eye the words of Cowper, who has so admirably described the intellectual process of poetic composition. We shall here quote them for the benefit of those readers whose eye may not have lighted upon them:

Nature, exerting an unwearied pow'r,

Forms, opens, and gives scent to ev'ry flow'r;
Spreads the fresh verdure of the field, and leads
The dancing Naiads through the dewy meads:
She fills, profuse, ten thousand little throats
With music, modulating all their notes;
And charms the woodland scenes, and wilds un-
known,

With artless airs and concerts of her own;
But seldom (as if fearful of expence)
Vouchsafes to man a poet's just pretence-
Fervency, freedom, fluency of thought,
Harmony, strength, words exquisitely sought;
Fancy, that from the bow that spans the sky,
Brings colours, dipp'd in heav'n, that never die ;
A soul exalted above earth; a mind
Skill'd in the characters that form mankind;
And, as the sun in rising beauty dress'd,
Looks to the westward from the dappled east,
And marks, whatever clouds may interpose,
Ere yet his race begins its glorious close,
An eye like his to catch the distant goal;
Or, ere the wheels of verse begin to roll,
Like his, to shed illuminating rays
On ev'ry scene and subject it surveys:
Thus grac'd, the man asserts a poet's name,
And the world cheerfully admits the claim.

This is as it should be at the outset with all writers, whether in prose or poetry; this is a condition of order, cohesion, well-sustained relation, harmony of proportion, congruity, and force. We commend, therefore, to all young writers the recipé of the English Poet, and not the example of Burns; he, determining to write, and not knowing what, exclaimed,

"How the subject theme may gang,

Let time and chance determine;
Perhaps, it may turn out a sang,
Perhaps turn out a sermon."

Sangs and Sermons are all very good in their places; but if either are to possess value,-unless the performer be favoured with inspiration,-they must be the result, not of chance but solemn purpose.