always flows throught he medium of intelligent, courageous, and upright minds, and which is necessary to resist the baneful influence of those who are factionists, and enemies to sobriety, truth, and righteousness, as revealed in the Bible. Still, the cause we plead is the Lord's, and there are many who have abandoned all human speculations, being determined to hold fast that which is clearly made known in the Bible, and to contend earnestly for the faith formerly delivered to the saints—for after all, it is by this alone that we can be saved from the evils of this present world, or be qualified for the enjoyment and fruition of that eternal state which is yet to be revealed. But I perceive I am wandering from the object of my present communication.

In the month of October last the subject of you being again invited to visit England was brought up and discussed over by a few brethren in this vicinity, after which it was agreed that an address should be drawn up by our much beloved brother Frost, (now no more with us) which was first read to the elders, afterwards to the congregation in Nottingham, who unanimously requested that it be published in the Messenger for November, and which I hope you will have seen long before this reaches Bethany.

This call upon the brethren to co-operate together has been responded to by upwards of twenty-seven different congregations, and the sum of one hundred and seventy pounds already contributed, with many promises of still greater liberality. By this you will perceive the invitation is based upon a more public and united effort than at any former period, and my prayer is that the Lord will open the way for you, so that our desire may be consummated some time early in the coming spring. Of course it is not for us to dictate, nor can we tell by what means you can arrange so as to leave your numerous obligations at Bethany. We may, however, indulge the hope, that you are surrounded with those able and talented brethren, who will at once say, go, brother, and visit the islands of the sea, and we will for a time do our best to carry on the work at home.

If it were needful, I might urge the following motives:—

First. The congregations here are weak and feeble; many of our able brethren have been removed from amongst us-some by emigration-some by going back to business-and others have fallen asleep in Jesus. What, then, is to be done? We have no hope of seeing men raised up, except through the instrumentality of labourers visiting us from the United States.

Second. Another motive we would urge is, that, in the judgment of many, the time has arrived when there ought to be a closer union, and a more general system of co-operation existing among all the disciples of Jesus throughout the world.

Thirdly. As a greater degree of light, and a more extensive knowledge of the truth is breaking in upon the world, there is a general anxiety for some bond of union and co-operation to be proposed, upon which all Christians can unite.

Last, though not least. Sinners are perishing on every hand! Come then, brother, try and make this one effort, and the Lord shall have all the glory.

In conclusion we may remark, that if the brethren in Kentucky and Virginia would unite and be determined to send some brother with you, of ardent zeal, combined with great fidelity and love, it would, no doubt be gratifying to the brethren, useful to the community at large, and most acceptable to God. The whole matter must now be left with you. The brethren, on whose behalf I write, will anxiously wait your reply, and may the Lord direct you in this, as well as in all other things pertaining to his kingdom and glory.

Yours, affectionately, in the hope of eternal life,

J. WALLIS.

P.S. It was intended this letter should be sent off by the steamer of the 4th of January, but personal and domestic affliction prevented it.

A BRIEF ENCYCLOPEDIA.

WHEN the world was created-this was natural philosophy. When man was created—this was intellectual philosophy. When laws were given him for the government of his conduct-this was moral philosophy. If you add to these, arts, history, and language, you have a summary view of all human learning. And if you add still further, the Bible-the catalogue is complete!

Reading and study of various kinds, aid us in forming a better estimate of the Bible, as the book of all wisdom.

REVIEW OF BOOKS.

ORTHODOXY AND HETERODOXY. The authentic Report of the Theological Discussion between the Rev. W. COOKE and Mr. JOSEPH BARKER, held during ten nights in Newcastle. Certified by the reporter, John Selkirk.

OUR age is by no means remarkable for the successful study of moral and theological science. It is a busy mechanical age, generating in rankness feverish earthy schemes, and crowded with material interests. We possess very few men of spiritual elevation, and not many books of such a class are published, which will endure for half a century. The men whom we have shortly to introduce to our readers on the battlefield of theological polemics, are not of the highest order-not gigantic in stature-nor commanding in resources and influence. The reader must not think of the single combats between St. Augustine and Pelagius, Claude and Bossuet, Luther and Eck, Milton and Salmasius, Locke and Stillingfleet, Hall and Kinghorn, Yet, although the men are far below those we have mentioned, in splendour of natural power and affluence of acquired resources-they

are, in these qualities, considerably above the common standard. As they have rendered themselves public property, we design, with evenhanded justice and impartiality to examine their own claims, and the character of the antagonistic systems which they respectively represent. In noticing the circumstances out of which the discussion originated, the character and career of one of them will especially come under review, as a necessary preliminary to a right understanding of the debate. A few years ago, Mr. Barker occupied a prominent position as a minister among the New Connexion Methodists. At that time he sent out, for some years, a periodical called the Evangelical Reformer. Among the bulk of the people Mr. Barker and his magazine were both popular; but the principles unfolded were occasionally either too liberal or too wild for the most of the ministerial authorities. In consequence of this Mr. Barker became a suspected man, and all his enterprizes were keenly scrutinized with jealousy and fear. Cautions, and warnings, and reprimands were multiplied, until his life became a conflict with the system which he had subscribed. As it may reasonably be supposed there was much impropriety on both sides his ministerial colleagues were not sufficiently benevolent in spirit, and he was not sufficiently frank in avowing his sentiments; for, although for years cherishing convictions directly opposed to the formularies of the Connexion, he was receiving regular support as a minister, concealing the worst of his views, and equivocating about those that were venial. Our readers will remember that a few years ago the apostles of Robert Owen were making a strenuous effort to imbue society with their theological and social principles. Mr. Barker stood forth as the determined enemy of their godless system. In exposing their impiety and sensuality, he spared no energy of body or of mind, but, hiring another man to fulfil his appointments in his circuit, followed their advocates from place to place. It may not be denied that he was successful. This success, however, was rather the result of a strong cause and imbecile antagonists, than from any strength of his own. Our readers may consult his debates with Lloyd Jones at Oldham, and with Campbell at the Staffordshire Potteries. They will easily perceive that Mr. Barker exhibited nothing extraordinary in depth of knowledge or originality of mind. His antagonists were men of strong passions and limited information. He was calm, self-possessed, with tact and humour, and likewise had sufficient Bible knowledge to meet and overthrow their superficial objections. These discussions, however, increased the influence of Mr. Barker to a great extent, and rendered it necessary that the authorities of the body to which he belonged should definitely understand the course which he designed to pursue. He therefore received notice that he would be called to account before an approaching conference to explain his

views on benefit societies, creeds, baptism, the Lord's Supper, and a few other items. While these matters were pending, many who mourned over the desolation of apostate churches, fervently hoped that he would throw his influence into the scale of primitive Christianitythat his emancipation from human creeds, and human government, would lead him closer to God, and make him a blessing to man. But all these hopes were suddenly and cruelly blasted. Out came a pamphlet on water baptism, in which Mr. Barker maintained that it was not an ordinance of Christ, nor designed for all ages. He likewise, in the same work, published his discovery that the Apostles were mistaken on such matters, and that the Acts of the Apostles was not a canonical book. Of course, it was easily perceived that the "Acts" were too much crowded with baptism to quadrate with the theory of Mr. Barker. It was likewise perceived, as clearly, that the liberty which he was battling for was only unhallowed license. When the astonishment subsided a little, and his tract was closely examined, it proved to be little more than a re-publication of an article from Robert Barclay's Apology, much weaker in the transcript than in the original, and only consisting of sophisms and falsehoods, which had been hundreds of times exploded. Mr. Barker's own portion of this performance was very lame, and very dishonest. It chiefly consisted of a number of references to very practical portions of Scripture, with an exclamation at the end of each reference-" Nothing about baptism here!" It was demonstration as sound as that which might be employed by a man, who would deny that such a place as London is in existence. He might travel through Liverpool, Manchester, Birmingham, Sheffield, and Nottingham-exclaiming, in each stage, with insane exultation-"London is not here!" An honest man, or a wise man, would have gone direct to the numerous and striking places where the institution was to be found, and have earnestly sought for its meaning. Reflective men and scriptural students well nigh lost their confidence in Mr. Barker after this essay; yet his trial and expulsion by a conclave who knew little more about baptism than he did himself, awakened much sympathy in his position, and his admirers crowded around him. A great number followed him from the New Connexion-some kind of organization was attempted-and another periodical started, the Christian Investigator, to represent their views, and form a link of connexion among them. For some time, the Investigator contained many important articles on practical holiness, among much rubbish and vague generality of doctrinal statement. But the Socinian heresy was working in Mr. Barker's mind, and in a short time the blood followed the water. The sacrifice of Christ was not vicarious-not for the expiation of sin-and, of course, the Epistle to the Hebrews being so instinct and animated with that doctrine, was discovered to

be spurious! The banishment of two of the witnesses on earth from Mr. Barker's scheme, led Mr. Trotter, Mr. Dyson, and a few more sober-minded men, to look about them seriously, and disclaim any further connexion with one travelling the downward road in such headlong plunges. The Investigator was discontinued in a short time, but Mr. Barker still continued to issue, in rapid succession, a series of flimsy tracts, duly announcing the birth of all his deformed children. The crowning discovery was, that Jesus Christ was the son of Joseph by natural generation, and that he became a very pious young man. This discovery rendered it necessary to reject as spurious, those introductory chapters of the Gospels, wherein the supernatural conception of our Lord is so distinctly declared. The Book of Revelation very soon followed, as might be expected; for the sacred flame, which renders that book so grand and soul-inspiring, is kindled from the divine glory of the mighty Son of God. In the mean time, the congregations gathered by Mr. Barker, in different parts of the country, were rather giddy and staggered for a while, but soon became accustomed to the feverish whirl, and followed their master with strange excitement. They became, however, mobs rather than churches. Without oracles, or dignified officers, or ordinances, or settled rule, or solemnity, or piety, they assembled very often merely to read the productions of Mr. Barker, and wonder what would come next! In journeying through many towns in England, we had the opportunity of observing the conduct of his disciples. The most of them are gathered from the class who have very limited education, and it may be easily conceived how the training of such a master would mould such followers. It was the most pitiable sight we ever witnessed, to find men who had not studied the grammar of their own tongue, and could not even read a chapter with propriety, prating about spurious documents !—striving to soil and mangle the glorious oracles of God!! It might be supposed, by thoughtless men, from the vast uproar raised by Mr. Barker and the company who cheer him onward, that he was or is a remarkable critic. The fact is, he does not possess one grain of critical sagacity, the coarse and mediocre quality of his mind quite unfitting him for any profound research. The questions he has thrown open among ignorant people about canonical books were long ago settled by an overwhelming amount of moral and historical evidence. All his authorities are superficial and second hand, and he cannot enact any other part than that of an inferior Polyphemus -a one-eyed leader among blind people-or a fire-brand among the stubble.

In all Mr. Barker's descending stages, one fathom after another, he never loses his confidence-or rather he never acquires a grain of modesty. He speaks with self-sufficient arrogance concerning the