even good old John Bunyan himself has been praised with some reserve by "them of the Concision" on account of the noble stand which he made in those early times against the bigotry of his brethren.

This pernicious doctrine is, however, daily giving way, except in the Antinomian churches, to whom it may with propriety be abandoned. Let them fence themselves off as much as they can from the Catholic Church of Christ. It is, we think, an indication that the principle is losing ground in some quarters, that its champions are beginning to speak of the inconveniences, rather than of the wickedness of mixed communion, and to hold up such cases as Mr. Hinton's in terrorem, to shew the impolicy of the practice. We are glad of this. It betrays the real source of the irritation and zeal displayed by the sectarian party. Once admit that a church is at liberty to legislate according to the dictates of a timid dread of possible inconvenience or a selfish policy,-in other words, once admit expediency as the expounder of the law of Christ, and particular Baptist churches and national Episcopal churches may claim alike the power and authority to decree both rites and ceremonies and terms of communion.

This is not the place to enter into any lengthened discussion of the subject; but we could not pass over the case of the Oxford congregation, which, so far from affording the least sanction to the narrow policy alluded to, even on the ground of expediency, shews how little reason there is to apprehend any serious or permanent inconvenience from the Christian union so pathetically deprecated. In repelling, however, any real Christian from the Lord's table, some better reason ought to be assigned, than the imaginary or possible inconvenience of admitting him. The excluding party is bound to shew some Scriptural warrant for its proceeding. It is pretended, in the case before us, that the person considered as unbaptized, is, in that character, unentitled to partake of the Lord's Supper. Yet was there ever found a strict-communionist who would have the hardihood to maintain that a conscientious pædobaptist ought not, in his own communion, to celebrate that ordinance? If the argument were valid, he would err in observing the ordinance at all. But the disqualification, by their own shewing, does not relate to the Lord's table, but only to communion with them. The assertion that unbaptized believers in Apostolic days would not have been admitted to the Lord's Supper, might be met by asking whether they would have been admitted to teach in the church;-whether Christian fellowship in all other ordinances would have been cordially conceded, and this, the sign and seal of communion,

have been withheld ;-whether they would have been recommended to observe the Eucharist apart, while with such persons it was deemed unlawful" even to eat ;"-whether, having publicly confessed Christ before men, and, on the ground of such good confession, been received into other churches, recognised as Christian churches, any persons would have been denied communion with a primitive church;-finally, whether such person would have been cordially received as a preacher of the Gospel, and honoured as such, yet, stigmatised as an imperfect believer, and punished on that account with exclusion from the Lord's table, and disqualification for voting in the Church. Unless these questions can be met with an affirmative, the singularly inconsistent conduct of the schismatical Baptists remains without the shadow of support from ancient I precedent, unless it be that of the Jewish converts who refused to eat with the uncircumcised. We have joined together participation in the Eucharist and the right of voting in the Church, although we have no proof that, in those days, so much importance was attached to the latter privilege, as to justify their being so associated. But it is well known, that the most cherished prerogative of church-membership in some modern churches, consists of this species of franchise; and by = some persons a readiness has even been expressed to concede to Padobaptists an admission to the Lord's table, provided they were not allowed the higher privilege of voting in a Baptist church. Though it would be most unjust to impute such a feeling to all the abettors of the strict' principle, we verily believe that the jealousy of a large proportion of the party relates, at bottom, chiefly to this latter point. Unhappily, there is nothing surprising in the case which supposes the love of power to be a stronger and more subtle principle than the love of opinion.

But to return to Mr. Hinton. The censure to which he was exposed from persons of his own persuasion, was excited by a different cause, hostility to evangelical religion.

No man could be more thoroughly evangelical, or more soundly calvinistic; but false calvinism, or rather antinomianism, was required by the discontents. They could not endure invitations addressed generally to the lost, or exhortations to those who were "dead in trespasses and sins;" nor had they any comfort in dwelling on the obligation of the moral law on believers, or in tracing the connexion between duty and privilege in Christian experience. There was, however, one point of a different description-viz. a precise plainness of dress-on which great stress was laid by the dissatisfied persons, and very little by their pastor: and the reader who knows much of human nature will not be surprised that, on this VOL. XXII. N.S. Ꮓ

ground, the hostility was the most violent. But there was nothing at all unusual in the manner in which they treated him. If they arrogantly sat in judgement, and pronounced him to be neither a minister nor a disciple of Christ; if, by malicious insinuations and unmeasured scurrility, they endeavoured to draw away hearers and members, and especially the young and unwary-it is only what such principles have always produced; and when it is otherwise, men may "gather grapes of thorns and figs of thistles." He sometimes met with personal abuse, by which he was much tried; but his public conduct towards his enemies was eminently mild and dignified. It was his rule to preach as though no such men existed, and in all respects to "let them alone," unless, indeed, they were in distress, when no man was more forward to administer relief. The discontents were not all members of the church under his care, nor even residents in the city. Some lived at a village several miles distant, and, together with one living in Oxford, were members of the baptist church in from which quarter the most formidable opposition arose. The pastor of that society entered warmly into the consideration of the supposed doctrinal and practical heresies prevailing in his neighbourhood, and sent a person under his immediate countenance, to establish a separate congregation, and to effect the removal of so pernicious an instructor. This was the opposition existing at the close of 1795; it had more appearance of stability than any previous attempt; and was the more discouraging because many of of the people, it appears, wished to regard it as a sister church."

pp. 149, 150.

If strict communion could keep antinomianism out of a church, that would be a stronger argument in favour of the practice, we confess, than has ever yet been urged. We strongly suspect that it has an opposite tendency. Mr. Hinton had at all events no reason to regret, on this occasion, that his church was formed on a different principle. There is a wide difference between strict communion and strict discipline. Mr. Hinton's conduct strikingly illustrated this. In one of his papers, he refers to a tendency sometimes discoverable, to overlook conduct deserving of rebuke, because it might interrupt the tranquillity of the society, or give publicity to what was little known.

Nothing,' says his son, was further from his wish than to do either of these things, but the due exercise of discipline he felt a paramount obligation. To preserve the purity of a church may impede the swelling of its numbers, and sometimes break in upon its comfort; but it is among things most essential to its real and permanent prosperity. Cases sometimes arose which required both wisdom and courage in a high degree; one particularly, in his early life, strikingly discovered the undaunted resolution by which he was characterized. The person alluded to was not a member, but en

joyed the privileges of christian fellowship as connected (according to his own statement) with a well known church in London. His conduct was found to be inconsistent; it was ascertained, also, that he had been excluded from the community to which he had declared himself to belong: it was clearly necessary to inform him, therefore, that he could no longer be admitted to the Lord's table. But he was rich, and he was passionate; subject indeed to paroxysms of rage, on account of which every one was afraid to interfere with him. The measure was, nevertheless, adopted by the church: but when (according to their usual mode) messengers were to be appointed to communicate the result, the deacons would not go: nor would any one go, for all said it was at the hazard of their lives. Then,' replied Mr. Hinton, I will go: my life is second to my duty.' But no one would even accompany him; and he went alone. The unhappy man's wrath was exceedingly high. When solemnly warned that no such person as he was could enter into the kingdom of heaven," he seized a large stick, and threatened his reprover's life: to which he replied, Then, sir, I shall meet you next at the bar of judgement; and you will remember that these were the last words I uttered. The enraged man immediately threw down his weapon, and ran about the room in agony, crying, "O no, no, no, you shall not charge me with murder! Mr. Hinton was so deeply impressed with this circumstance, which upon proper occasions he minutely related, that at the end of the year, he records the deliverance from among his special mercies.'' pp. 211, 12.

This was conduct truly honourable to his character as a Christian pastor. We can only add, that the volume does much credit, in all respects, to the Biographer.

Art. VI. Eighteenth Report of the Directors of the African Institution, Read at the Annual General Meeting, held on the 11th day of May, 1824. With an Appendix and a Supplement. 8vo. Price 4s. London. 1824.

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LL the Reports issued by this noble Institution are replete with information of the most valuable kind; and if any of our readers have hitherto overlooked these publications, we strongly recommend to them the perusal of the present valuable collection of documents. The existence of this Institution is the best pledge that Africa can have, that happier days await her. But for the exertions of its members, it is not perhaps saying too much to affirm, that her last hope would have been extinguished. Of late, indeed, the British Government has shewn an anxiety to give effect and permanency to the philanthropic plans of the Society. Great Britain and America have at length united in affixing the merited brand and punishment of piracy to the slave trade; and as the colony of Sierra Leone rises in importance, it will probably be deemed necessary to

take such effective measures for making our flag and arms respected by the barbarous tribes of the interior, as the interests of commerce and the security of our colonies imperiously demand. The lamented death of Sir Charles McCarthy calls loudly, we will not say for revenge, but for vigorous efforts to retrieve the ground that has been lost. It is now seventeen years since the Ashantees first threatened the English fort of Annamaboe. Since then, negotiations, concessions, and conciliatory missions have served only to render this warlike nation of savages more confident in their strength, and more insolent in their demands. Previously to this last aggression, the improvements on the Gold Coast were proceeding at a rapid rate, and the schools at Cape Coast, Annamaboe, and Accra, promised benefits of the highest kind to every class of the population. These pleasing prospects have been suddenly overcast, and a crisis seems to have arrived, which leaves no alternative but either to abandon our African forts, and, by so doing, to leave the Coast open to the undisturbed operations of the slave-traders, the sworn foes of African civilization, or to deprive the Ashantees of the power to give further annoyance. To tamper longer with such an enemy, would seem to be the grossest impolicy. We await with considerable anxiety the determinations of Government on this point.

A very encouraging account is given in this Report, of the progressive improvement of the colony at Sierra Leone. Its trade is on the increase, especially with the interior.

It is still more gratifying,' say the Directors, to witness the rapidly growing intercourse of the Colony with the interior, almost to the banks of the Niger. Caravans of native merchants bring their gold, ivory, and other articles from Fouta Jallon and places beyond it, which they barter in the Colony for British merchandise; and merchants of Sierra Leone have occasionally received from 500l. to 10001. worth of gold in a single day in exchange for their goods.'

The following extracts are from one of the Sierra Leone Gazettes, and will serve to correct a very general impression with regard to the peculiar unhealthiness of the Colony.

It is with feelings of the deepest sorrow and pity we continue to observe the malevolent attacks made from various quarters upon this infant colony we shall not, however, attempt to enter into a detail and denial of these mis-statements; but simply content ourselves with the reflection, that our friends are already acquainted with the fallacy of such reports, while the opinion of enemies to such a cause as our's can be of little moment.

The principal outcry has been raised against the unhealthiness of