Sunk to a dæmon. Shock'd humanity The common murd'rer, as the baser wretch, Then leaves his victim; leaves without one friend, To wander on the town, and feel by turns, We give one extract more, in praise of conjugal affection, the close of which, we think, is very fine Hail wedded bliss! thou soother of the cares, Approach not, oh ye votaries of wealth, How great the solace from the tender smiles The ingredients of which Mr. P's. "Pleasures of Home," are composed are of the old-fashioned, sober kind; his mind needs not the excitement of all the modern appliances of cards, dancing, and revelry; his is the chaste delight, that can well comport with "the wisdom that cometh from above;" with the animating enjoyment of Christian hope, and "the powers of the world to come." The execution of the work is, however, not equal in every part-some passages, we think, very nearly degenerate from the noble march of blank verse, into the tameness of conversational prose; and there are a few expressions which the author will do well to revise and improve, in the event of another edition being called for-some instances of awkward elision, and confusion of figure, as in the following line, p. 36. Then if the ice of feeling thrill his bloodhere it is difficult to conceive of the ice of feeling, though we may form a tolerable idea of an icy feeling; these, with some others, his good taste will perceive, on a fresh perusal of his work, and we need not remind him, that lima labor much of that perfection some of our best poets, owe to the which has stood the test of time, and promises to convey their names down to the latest posterity. The volume closes with a few shorter pieces, of considerable beauty, particularly the first two, on "Recovery from Sickness," and "The Widow of Nain;"-and we cannot but heartily recommend it as a suitable present to young people, and calculated to impress them with the best notions of that domestic happiness, which will constitute the bliss and solace of their future lives. The First Principles of Christian Baptism, deduced from the New Testament; with a view to lessen the differences subsisting among Christians, respecting this interesting ordinance of Christ. By THOMAS EISDELL, of Enfield. Octavo. London, Westley, 1821, pp. 39. This is a very singular pamphlet ; and the best thing we can do with it, is to give a short analysis of its contents. The author invites his readers "to reconsider the question-What is Baptism?" and his pages are designed to be a reply. His definition is," it is a part of the apostolic commission for evangelizing the world; it is therefore a divine ordinance, appointed for the ministers of the gospel, to direct and encourage them in their work, whereby, in the use of water, and in the name of the Father, and of the Son, and of the Holy Spirit, they are religiously to set apart all suitable subjects to be educated as the disciples of Christ." This definition is found in the last page, and is the sum of Mr. Eisdell's deductions. The progress by which he arrives at his | are so obvious, from the above analysis, that they would be only copies of what has been stated already, but others re quire more particular notice. For in stance, "That the doctrine of positive laws has been incorrectly applied to baptism. That the administration of the ordinance is not founded upon the right of the subject. That all who are the proper subjects for an evangelical education, are the proper subjects for Christian baptism. That this ordinance is not a prerequisite for the Lord's Supper. That the mode of using water in the ordinance is left to the discretion of those who are called to baptize. That the ordinance by its adaptation to usefulness, ought to be continued to the end of time." And one inference more is added, to which probably, all his readers will assent, that if his principles be correct, "then the doctrine of baptism has been long and generally misunderstood." In the second place, Mr. Eisdell enquires into the nature of the ordinance. Here his discussion leads him to the following conclusion: "What then is the nature of the ordinance? From the character of its author-from the import of its name-and from its correspondence with other institutes, we conclude that it is evangelical;-that, as a privilege, it originates in an act of Sovereign grace; and that as a duty, it is founded in the nature of things. If it be not essentially a moral institution, then it is an anomaly in the divine government, and those who maintain such an opinion, ought to adduce the argu- Mr. Eisdell, says, that we ought not ments they have in its support." p, 22. to go to Greek writers, to ascertain and In the third place, the design of bap- define the principles of the doctrine of tism is, we are told, "to promote an baptism: and that much more atten éducation in the principles of the gos- tion has been paid to the ancient pel of Christ, and through the medium Greeks, than to inspired writers, to of education, to combine with preach-ascertain what it is to baptize." p. 7. ing in evangelizing the world." p. 22. Baptising is a part of the apostolic commission, and "viewed in this connexion, it is designed particularly for the use of those who teach; to stimulate them in their work, and to engage them to extend its administration as far as circumstances will admit." p. 23. In the course of the author's observations on this part of his subject, he informs us, that baptism, "is not designed primarily for believers;-nor for persons entering upon a profession of Christianity-nor to introduce its subjects to the possession of any covenant right; nor to place them in any church state-nor to convey to them any sign of internal grace; nor to communicate to them any mystical virtue; but it is designed for those who preach the gospel, that it may stimulate them to abound in every good word and work." P. 24. In a subordinate sense, it is designed for other persons, as far as they are identified with ministers, in the work of teaching, but in its primary sense, it is designed for ministers. p. 24. 25. Hence, a variety of inferences are drawn-some we shall not recite, they VOL. VIII. We suppose this observation is aimed at the Baptists, but we never heard that any of that body ever appealed to the ancient Greeks, except to ascertain how they understood the term to baptize; and this seems a perfectly fair enquiry, for it proceeds on the assump tion, that when Christianity adopted the terms to baptize, and baptism, and others of the same class, the apostles, and primitive ministers, would use them in the established sense, because otherwise, they would be misunderstood. When a person was baptized, something was done; the question is, What was it? Now, the Greeks, surely understood their native language, and they would understand the words in which the Holy Ghost thought proper to teach men the duty of baptism. Since Mr. Eisdell declines appealing to Greek writers for the sense of the term, he adopts a different method; he collects passages out of the New Testament, and endeavours to find a general meaning, which will suit them all. But we find no meaning of the term given, of the term, as expressive of any action; while we are told in H 66 the progress of the discussion, that Baptism is a setting apart to a sacred purpose," p. 11. and the primary sense of the term is to consecrate, or religiously to set apart the subject." p. 15. Serious and thoughtful men, both Baptists and Pædobaptists, will agree that Christian baptism, does not consist in the external action alone, which either party may adopt; but both parties will say, give us some fair reasonable proof, what that external action ought to be; but neither of them can be satisfied with the definition which is here produced. Another circumstance in Mr. Eisdell's theory, deserves consideration, which is, when speaking of the "suitable subjects" of baptism, he says, "it is not necessary they should have saving faith; or, that their profession should be fully tried-or, that they should have been long in a course of instruction and discipline. In such cases, the administration would become nugatory. The ordinance is prospective; it looks forward to a change in its subject; and, where the character of a disciple is already formed, its administration cannot answer its real design." p. 25. If so, real faith in Christ operates as a disqualification! For, he that possesses it, ought not to be baptized; to him the administration of the ordinance would be nugatory! We confess, this is a view of the subject we never met with before. In opposition to the strict communion Baptists, Mr. Eisdell says, "Upon the principles here assumed, the question of its [baptism] being a pre-requisite for the Lord's Supper, is set at rest; because, it is an ordinance to be considered as belonging primarily, not to those who are instructed, but to those who teach." p. 34. It seems, then, that if a minister does not administer baptism to those under instruction before they believe in Christ, he loses a benefit; and, from this author it also appears, that, as soon as they commence believers, it is not their duty to be baptized at all! Could these positions be established, we grant it would be in vain to contend that baptism is a term of communion; but, the argument depends on its being proved, that the apostles did not baptize believers; and, that there may be a number of persons found, who ought not to be baptized, because they believe! Those Baptists who are in the practice of strict communion, and the Pædobaptists of the old school, will agree in pressing Mr. Eisdell to prove his pre mises, or they will obstinately refuse to admit his conclusion; and those who plead for mixed communion on the modern theories, will not, we presume, thank him for his assistance; for, they will instantly perceive, that he has sacrificed the argument on which they have rested their cause. In fact, if the writer's theory be correct, all parties have to begin anew. He may reply, that he admits the consequence; we doubt not he is sincere in supposing that his principles are deduced from the New Testament: so was Mr. Emlyn, and so is Agnostos, who both argue against the perpetuity of baptism; and so are our good friends the Quakers, who adopt a mode of interpretation which differs from them both. But, the question still returns; Can a plain, unbiassed man, who, in simplicity of heart, submits his judgment to the New Testament, ever discover Mr. Eisdell's theory in the directions of the Lord, and the practice of the apostles? It is a strong presumption against it, that it was unknown in all antiquity, and equally unknown in modern times, till the present author discovered it. But, the final decision must be made by an appeal to the Sacred Volume; to that touchstone we refer our readers of every denomination; and, if they are satisfied that our author's system is well founded, we may yet live to see a revolution in opinion and practice, unexampled in all preceding ages. Infant Hosannas : a Sermon, containing many Particulars in the Life and Death of Charles Sutton, a Child, belonging to the Scot's Lane Sunday School, Salisbury: Preached in the Meeting, Nov. 29th, 1820. BY SAMUEL Sleigh. WESTLEY, pp. 24. ^ Price 6d. This Sermon is printed partly at the request of friends, and partly from a feeling in the Author's mind that it would not be right to suppress such an instance of early piety. It is in substance, and, he believes, nearly the same in words, as was delivered. The delay in its appearance has been occasioned by the Author's reluctance to commit it to the press. Such as it is, he now commends it to the blessing of God, and the candour of his readers. MR. GIBBS'S DEFENCE AGAINST MESSRS. HULL AND ALEXANDER. of his sermons brought many severe charges against the Baptists; I called them "opprobrious," because I thought them so-I think so still-and others who heard them received the same impression. Their assertion, that they treated the Baptists with affection and respect," is considered, so far as 1 have heard an opinion on the subject, to be grossly absurd; and many are surprised, that the good sense of these gentlemen should allow them to call the expressions they used, "Christian charity." In the progress of my work I did not notice these expressions, because they contained no argument; and I shall not repeat them now, because I would nei. ther make the religious public parties to what passed in a single city, nor contribute to spread the materials of discord. Those who heard the sermons, are com In reply to the letter in your last supplementary number, signed William Huil, and John Alexander, accusing me of “misrepresentation" in my defence of the Baptists, I beg leave to make the following statements; and as your Magazine has been the vehicle of the charge against me, I request that you will allow it to become the medium of my vindication. On the 11th of June, 1820, Mr. Alex-petent to judge, whether my calling the ander gave notice that he should preach charges exhibited against the Baptists, on infant baptism; and the next Lord's-day" opprobrious," was repaying "Christian he delivered two sermons from Matt, xxviii. charity" with insult and defamation, or 19. to crowded congregations, collected whether it was not giving to those charges by the publicity given to his intention. In their proper epithet, the September following, three months afterwards, I had to baptize ten persons I then delivered a discourse in defence of believers' baptism, which I had prepared with particular reference to his statements. This discourse I was requested to print; and while revising it for the press, I heard that Mr. Hull intended to advocate the cause of Pædobaptism; I therefore delayed publishing, that I might have an opportunity of hearing and answering his argu ments." This, Sir, is a plain statement of the facts of the case; and you will perceive that these gentlemen and myself, are at issue respecting the cause, and period, of my publishing. They affirm, that my work, was in the press, or preparing for the press, at the very time when the advocates of Pædobaptism, delivered those discourses in which they are falsely charged to have conducted themselves in an opprobrious manner." This I deny, and declare, that what I preached on the 26th of September, was occasioned by Mr. Alexander's discourses in the preceding June; and that Mr. Hull's lectures begun the 14th of December, 1820, and ended the 11th of January, 1821, induced me to abandon my original plan of printing a sermon, and to present the public with a larger work, the substance of which, was composed and preached subsequently to the delivery of these lectures. In addition to these particulars, I offer a few observations on the concluding part of the letter. These gentlemen say of the expression," opprobrious charges," "We have only to meet this offensive statement with a direct and solemn denial." I reply, that one of them in particular, in the course That the terms of friendship with us should be a "systematic silence" on their part, is an insinuation that ought to be withdrawn. The baptist ministers in this city, seldom state their peculiar sentiments, except when called upon to administer the ordinance of baptism; and they by no means object to those of other denominations doing the same; But in the cases under consideration, the attention of the inhabitants of this city, was called to the subject of Pædobaptism, by public notice that sermons would be preached in its support-of conrse many Baptists took the opportunity of hearing them; and against the arguments then brought forward, I published my DEFENCE OF THE BAPTISTS. These gentlemen profess to lament that a separation should take place between those, whose differences sink into " entire insignificance," compared with other parts of the gospel in which they are agreed: But have they forgotten in what colours these very differences were painted by themselves twelve months ago? To me it is manifest, that if we would patiently have borne their animadversions, then we might have acted with them: But my telling the world that these "charges" were "opprobrious," is the real cause of the separation they now lament. Still, however, I respect these gentlemen, as useful and valuable ministers; and so far from desiring to live estranged from them, I am willing to combine my efforts with theirs in the promotion of any good cause, on those common principles, the importance of which we mutually ac knowledge. Norwich. I am, respectfully yours, 60 ! Religious and Literary Entelligence. CITY OF LONDON AUXILIARY [Continued from page 31.] lence, amidst destructive engines of war fare, at present heaped up on one another in harmless profusion. If to these tremendous stores, Great Britain had been accustomed to resort for those weapons which Mr. J. Angell James, of Birmingham, had been the effective instruments of her came forward. It was predicted in that power; mighty as that had shown itself, holy volume, which they were met to cir- how gratifying was it to feel that she was culate, or at least to assist in the circulation yet greater in her mercy than in her power, of "that the nations should bring their Yes, they were assembled to celebrate the glory and their honour into the temple of Anniversary of an Institution, whose huour holy religion." This day, he could mane, whose saving exertions, were calcunot but think, that the prediction was in lated to do good to, and to ameliorate, to part accomplished, when the very first city proclaim the tidings of mercy to more in the world surrendered in this place, and nations than ever trembled at this country's in the person of its Chief Magistrate, its re- power. When God built up her rocky sources, and its hall, for the purpose of as- seats in the midst of the stormy ocean; sisting in the propagation of the word of when he made the waves to be her servants, God. Never was this seat of civic splen- and the elements to be the ministers of her dour more nobly filled; never did a com- greatness; when he gave enterprise to her pany more honourable or respectable than people, and decreed that commerce should this day might boast to have seen, assemble reward with its treasures and its blessings there; never did that illustrious fetter-the their enterprise and industry; what was only fetter, he well knew, which was liked the voice with which he spoke when he or tolerated by his Lordship (the Lord proclaimed his will? "For this purpose Mayor)-never did it glitter with more be- have I raised thee up :--to be my salvation coming splendour than now, when it was to the ends of the earth; to be a light to borne by his Lordship, presiding at a Meet-lighten the Gentiles, and the glory of my ing devoted to the attainment of ends more elevated and more noble than all which splendour could confer- "A glory gilds the sacred page, "It gives, but borrows none!" Such, too, was the character of that holy volume, which they were united together for the purpose of propagating as widely as possible. For himself, he loved upon every suitable occasion to express his admiration of his native country; and, for its prosperity, he could offer no better wish, than that her power might be without oppression, her liberty without anarchy, her wealth without sensuality, her liberality without profuseness; and, in religious matters, without fanaticism or bigotry on the one hand, or scepticism and supineness on the other. How different was the pleasing, the delightful scene, which he had now the happiness of beholding, from that which he had witnessed but a few days since, in the arsenal at Woolwich; that arsenal, from whence Great Britain derived the elements of her power. True it was, that the Genius of War, which was wont there to contemplate the implements of its active vengeance, was now slumbering in gloomy si people Israel." And if he might be al lowed to put such a case, he would say, that could he in the origin of created things, have anticipated what would be the events, the virtues, or the crimes, of succeeding ages, of every people, and in every country, their greatness and their declension, their revolutions and their victories, he would have said-deaf to the murmurs of discontent, that in all ages must somewhere prevail-blind to every speck that must almost necessarily rest upon the disk of her glory and her greatness-" Let me live in Britain, and in the commencement of the 19th century.' "It would be quite useless, in the place where he stood, to be eulogizing the Bible. A man might as well think of eulogizing the sun on a fine day in autumn, when its genial effects are apparent in every fruit that is glowing in its ray. It had been said, however, that the man who caused but one blade of grass to grow where none had grown before, was a benefactor to his species, and a patriot in his country. How much more truly might it be affirmed, that he who bestows but one Bible where no Bible had been possessed before, was the benefactor of his species! Had any one twenty years ago ventured to predict how mach this excellent Society would effect |
