to one but he curses them for a sett of tion or mental reservation, we certainly think that consistency requires he should, without loss of time, become a member of the Church of Rome. But perhaps these are some of " the little harmless relics of popery, which he honours in his own church, as so many monuments of the moderation of his forefathers." p. 112. In short, for we have not space for further enlargement, the Dissenters are always ready to unite with the Clergy of the Establishment in prais ing "our excellent constitution in Church and State," provided it be not called Christianity, but is allowed its proper character as a worldly system. In this view it is an excellent scheme, and if there must be a national form of religion, it may be fairly questioned whether the present can be much mended. We ourselves, at least, entertain no wishes for a change. Mr. Cunningham is really a very amusing writer; his chit-chat is in a high degree entertaining; and his humour is so genuine and refined, that we cannot but be gratified with his narrative, while our judgments revolt from his conclusions. He can write not only in a very gentlemanly, but also in a very masculine style, when occasion calls for it. As a proof of this, we submit to our readers the following sentence. He is lashing one of the many scandalous transactions which disgrace the family of his own "mother, the church"-namely, in allowing "the parish church to be filled by the second son of a noble family, whose want of talents had early designated him, willing or unwilling, to spend the tythes of a considerable living! Now whether these objections to the constitution of Mr. Cunningham's "mother, the church;"* of which he is so dutiful a son, and so "fond an admirer," be not as conclusive as his own objections to Dissenterism, we must be content to submit to the judgment of every impartial reader. Their number and their validity too, might be very easily encreased, were it necessary, and had we room to prosecule the subject more in detail. He wishes to be considered as "a humble defender of her doctrines;" we really should be gratified at seeing his answer to the two following simple such offences are rare. Can any profession "Monstrous," said the Vicar, "I trust questions. 1. Does he really and ex demand loftier talents? Shall the repreanimo believe, that in virtue of the sentative of God be chosen from the lowest baptismal ceremony, an infant of eight orders of his creation? Shall he be selected days old is made, a member of Christ, to enter the sanctuary, to unravel the web a child of God, and an inheritor of of prophecy, to hurl the thunders of heaven, the kingdom of heaven?" 2. "Is he to unveil the awful image before which fully persuaded that in the sacrament angels hide their faces, to display to thouof the Lord's supper the body and sands the interminable regions of joy and blood of Christ are verily and indeed common offices of life? If I had a son sorrow-who has scarce faculties for the taken and received by the faithful?" with the talents of an angel, I would carry If he can answer these questions in him, like Samuel, to the temple; or like the affirmative, without prevarica-Hannibal, to the altar of his country, and * A young Scotch clergyman, one day in conversation with the celebrated John Glas, was assuming high airs, and at length said, "I am a true son of the Church of Scotland." Are you, said John; then you are son of a great w—— ! there consecrate him as the soldier of the cross, the eternal enemy of ignorance and guilt." p. 137. We must beg our readers carefully to remark, that in the above extract the good Vicar is not pointing his artillery against the Dissenters, but against his own "mother, the church." Is this the behaviour of a dutiful son, or can he wonder that the other branches of his family should be found exclaiming, "Thus saying, thou reproachest us also!" See the British Critic. Of the answers to Mr. Cunningham we have not room to say much. The New Covering to his Velvet Cushion," has been made up in haste, and evidently to meet the exigency of the moment. Neither the materials nor the workmanship appear to us of very superior quality; and we shall be much disappointed if it be found of durable texture. As the friends of the author, we advise him never to despise the prudent maxim of the Vicar of Wakefield, who tells us that he chose his wife for the same reasons that she chose her wedding gown, namely, because it possessed qualities that would make it wear well! Yet it would be unjust to say that the New Covering is not worth notice. It certainly will bear examination, and the body of it repay the trouble that is bestowed upon it. The (6 Legend of the Velvet Cushion," consists of a Series of Letters, seven in number, written after the fashion of Anstey's Bath Guide, except that it is not in rhyme. It discusses most of the points at issue between the Established Church and the Dissenters, and that with very superior ability. The diversity of style is an obvious indication that, in the production of it there has been a union of talent, and we may add, of very masterly talent. Sincerely do we wish that the writers had adopted a different mode of conducting the warfare. Why, because such a man as Sydney Smith, or even the Edinburgh Reviewers had, in the true style of the rabble, dubbed the Dissenters Ringletubs," the authors of the Legend should have deigned for one moment to notice it, is much to be lamented. The very circumstance of their doing so will be proof positive The to the northern scoffers that they have made them feel. We equally regret that they should have adopted this bantering style of writing subject, in our opinion, is of far too high import, to admit of this kind of horse-play, and though the combatants may shew their dexterity in bandying the cudgel, we are persuaded that a sober discussion of the subject would have been more germain, and have been productive of infinitely better effects upon the. minds of sober inquirers after truth, for whose sake alone, there could be any perceptible end in discussing it at all. There are, indeed, some excellent reflections on this very topic in the third letter of the Le gend, and 'tis pity the whole publication had not been more uniformly regulated by them. The traveller, in the fable, could blow either hot or cold with the same breath! We were sorry also to meet, towards the bottom of p. 49, an exclamation which borders so much upon the profane, that our faculties are too dull to comprehend wherein it is to be distinguished from it. We hope to see it expunged in a second edition, for the reason assigned in Exod. xx. 7. Dissertations on Christian Baptism; in which is shewn that Antipadobaptism is in opposition to the holy Scriptures, and the general practice of the Church of Christ in all ages. By the late MICAIAH TOWGOOD. A new edition, recommended by several Ministers. To which are added, Notes and Illustrations. pp. 140. 12mo. Williams & Son, &c. SOME months ago, at the request of Dr. Cracknell, we announced this publication among our literary notices. The work, it appears, had previously met the public eye in repeated editions; but some how or other it never fell under our inspection. The long list of respectable names, however, by which it now comes recommended, fixed our attention upon it, and we could not but look forwards to its appearance with some degree of impatience, fondly hoping to see, by its means, this long pending controversy put completely to rest. We have now read the book with some degree of attention, but cannot say that it has altogether answered our expectations. We take no part in the dispute between the Baptists and the Pædobaptists; to do so is quite foreign to the object and design of our work, which was never intended to be, and which, so long as it remains in the hands of its present conductors, never shall be, the vehicle of any party. All that properly belongs to our province is, in the present instance, to pass a judgment on the execution of the work; its language, style, and manner; to say how far, in our opinion, it answers to its title; but beyond that, we have no inclination to advance. In the "Recommendation," prefixed to the volume, and subscribed by ELEVEN of the most eminent ministers among the Pædobaptists, we are told that "Mr. Towgood makes a direct appeal to divine revelation and authentic history; that his statements are fair and accurate; his criticisms learned and solid; his reasonings manly and conclusive; and that in every part he displays the spirit and manners of the gentleman and the Christian." p. iii. This quotation abundantly shows in what light the work is regarded by the Pædobaptists; but confident as these eleven eminent ministers are, that Mr. Towgood has settled the point, we really fear the Baptists will continue to demur. We have already said that we are not going to take any part in this dispute, but we can easily imagine what a shrewd and ingenious Baptist would have to say on the other side of the question. For example, He would affirm that Mr. Towgood does not make a direct appeal to divine revelation on this controverted subject, nor even to authentic history. ence of the right administration of baptism is contained in the New Testament; but Mr. T. has not produced from that history any one single instance of the baptism of an infant! Again, The Baptists will assert that Mr. T.'s statements are neither fair nor accurate, nor is his reasoning conclusive. An impartial reader of Mr. Towgood's book can scarcely fail to remark that, whatever be the conclusion at which he wishes to arrive, he has invariably one method of making his way towards it. He always sets out with an ingenious conjecture of his own; the next thing is to shew the plausibility of this conjecture, by a train of circuitous reasoning; and having made that, as he thinks, very apparent, he then has recourse to divine revelation, to see what light is there thrown upon the subject, when lo! to the astonishment of nobody, matters turn out exactly as Mr. Towgood suspected, and the conclusion is demonstrated. We could produce abundant instances of this mode of procedure, did our limits permit. For example, the right of infants to baptism is the conclusion at which he wishes to arrive. Well, how is this to be made out? by express precept, or by adducing a plain apostolic example? Oh no! Mr. T. sets out with a review of the miseries which sin has introduced into the world, and particularly in the death of infants; this lays the foundation for his conjecture. Now, were it not," says he," in these circumstances, a most desirable thing, that God would give us some revelation or promise concerning our infants ? Some covenant to assure us, that they are the objects of his favour and peculiar regard; and that as they suffer and die in this world, so they shall be raised again to life and happi 66 Well, what then? why this is done in the covenant which God entered into with Abraham, wherein he promises to be a God "to him and to his seed" In the discussion of this controversy, the Baptists challenge their opponents to produce from "divine revelation one express command of Christ to administer baptism to an in-ness in the other?" Introduction, p. 3. fant." But can it in truth be affirmed that Mr. Towgood has brought forwards any such precept? We really fear not. Whatever of the nature of evidence the work can be regarded which, according to Mr. T. implies as possessing, is derived from infer- that " he would take them under the ential reasoning, but is not founded especial patronage and care of his upon a direct appeal to divine reve- providence, influences of his Spirit, lation. And, with regard to "au- and ministration of his angels; and thentic history," the Baptists will tell that if they died in their infant state, these eleven gentlemen, that the only before any transgression had put them "authentic history," that is in exist-out of the covenant! they should cer tainly be raised to happiness after death." (p. 5.) Hence then, "it is most evident that infants may be reIceived in Christ's name, and, that they were to be admitted into the kingdom of the Messiah is quite rational to presume." p. 10. We scarcely need to finish the syllogism -the reader has already anticipated it he shall however have it in Mr. Towgood's own words. "If they were to be solemnly declared a part of that society or church whom Christ came to save, they were then to be baptized!!" "The baptism of infants, viewed in this light," says he, "is a very rational institution-it was quite reasonable to believe,-it was perfectly just, I say, and reasonable to imagine, that whenever God erected a church upon earth, he would appoint some such standing token of his mercy and favour (as baptism) to these tortured and suffering innocents." p 14. Such is the basis of Mr. Towgood's plea for infant baptism! and though he finds it necessary to go over the same ground again and again, and for the sake of illustration to exhibit it in different views, yet the argument is always substantially the same. "The infants of believers were, in former ages of the church, taken together with their parents, into covenant with God" (a covenant which, according to his own concession, was annulled by the very first personal transgression!) "hence it necessarily follows, that (as this privilege has never been revoked), they have a right to christian baptism." p. 18, 19. "Will any man say, that the infants of believers in former ages of the church were not taken with their parents into covenant with God-the consequence is inevitable-they have a right to baptism." p. 19, 20. This is the "manly and conclusive reasoning," these the fair and accurate statements," which these eleven eminent divines have sanctioned by their authority. But we can easily tell them what the Baptists will say to all this. In the first place, they will tell them that Mr. Towgood begins at the wrong end of the argument; and that, by the whole process of his reasoning, he is labouring to teach his Bible, instead of allowing his Bible, to teach him. "Were the subject of dispute one of a moral kind," say the Baptists, "the reasoning of Mr. Towgood might do very well. Moral duties may indeed be fairly argued from general principles and moral considerations, which lie at a great distance from the particular point that is to be provedbut the case is entirely altered when a positive institution, and such is baptism, becomes the subject of discussion; for in the latter instance, we have nothing to regulate our inquiries but positive law, and the example of inspired men relating to the matter of investigation; and until one or other of these be produced for the baptism of infants, nothing is done to purpose. The most plausible reasoning in the world upon the necessity, the utility, or the reasonableness of admitting infants to baptism, though sanctioned by eleven or even eleven hundred learned divines, will not weigh the weight of a feather in evidence upon such a subject." But further, we suspect that the Baptists will not only demur to the principle on which Mr. Towgood proceeds, but that they will accuse him of very sophistical reasoning in the support of it. If we are not mistaken, very much of this will be found in the use which he makes of the word "covenant"--the covenant made with Abraham, for instance. The carelessness of that reader must border upon fatuity, who does not perceive the ambiguity that is attached to this term in the writings of Mr. Towgood and of other advocates of infant baptism. Ask you them what they mean by the covenant made with Abraham, they will answer, 'twas the covenant of circumcision, and that circumcision was a type of baptism; that in this covenant Jehovah engaged to be a God to Abraham and his seed. Paul indeed, in explaining the seed here spoken of, restricts it to Christ (see Gal. iii. 16.) but Mr. Towgood chooses to explain it of all his natural posterity, p. 5.; so he tells us that this covenant implies the bestowment of spiritual blessings upon them, "the influences of his Spirit," ibid.; yet that "any one personal transgression would put them out of the covenant," ibid. If you ask Mr. Towgood what advantage then had the Abrahamic and Jewish infants by this covenant? the answer is ready, “it insured the especial patronage and care of Providence, influences of his Spirit, and ministration of angels ; and dying in their infant state, that they should be raised to happiness after death." p. 5. Yet it seems that they were put out of this covenant by any [personal] transgression!" Can we be surprised that the Baptists should make sport of such reasoning as this, and of all the arguments for infant baptism that are founded on the Abrahamic covenant. The truth is, that upon this point the Padobaptists are wandering in a maze of confusion without any clear and determinate ideas of the nature of the several covenants (for there were no less than three different covenants) which God inade with Abraham, or of the nature of the blessing attaching to each of them. See Gen. xii. 3. XV. 9-17. xvii. 4-15. وو - Again, the Baptists will be equally dissatisfied with the conclusion which Mr. Towgood draws from his premises. Here follows a specimen of both. In the construction of the christian law, infants are most certainly in a state of condemnation and treated as sinners that they are therefore capable of justification or remission, and stand in absolute need of it—that as they are capable of this grace, so express provision is made in the constitution of the gospel covenant for their being justified and saved-hence all who by the gospel covenant are entitled to justification, salvation, and life, are entitled also to baptism. p. 13, 14. The Baptists will smile at such reasoning as this, and pity the understanding that cannot perceive its fallacy. They will remind Mr. Towgood's eleven admirers that the law of christian baptism runs thus, ،، Go teach all nations-preach | the gospel to every creature-baptize those who are made disciples by teaching," and that to depart from this rule is to invert the order of things, and not to act as "obedient children," or faithful stewards in the kingdom of Christ. They will tell these eleven gentlemen, that though it be a delightful truth, that all infants dying in infancy are admitted into the kingdom of heaven, yet that it does not therefore follow they ought to be baptised, for that baptism belongs to Christ's visible kingdom, and is the rite by which it is his will that all his subjects should be introduced into that kingdom. When therefore Mr. Towgood asks, p. 38. "Are not infants as capable, under the Christian covenant, of being baptized, as they were of circumcision both under the Abrahamic and Mosaic?" he puts an improper question, for the Baptists will tell him, that to avail any thing in the argument with them, it should be put thus, "Are not infants under the New Testament dispensation as capable of hearing, understanding, and believing the gospel, and consequently of confessing it with their mouth unto salvation, as the Jewish children were of receiving a mark in their flesh at eight days old?" and then every man's common sense will lead him to answer in the negative. In short, the train of argumentation pursued throughout this little volume is so obviously fallacious, that we cannot but express our astonishment, that so many of the leading men among the Pædobaptists could be found to lend their names in the way of recommending it. Is it that these renowned Doctors and others really know no better; or that they think the authority of their names will make any thing go down with the gaping multitude? That such a driveller as the Rector of Aldwinkle should thus doat about the subject, would excite in us no surprise; and we could even account for its receiving the suffrage of that champion of Pædobaptism in the south of England, whose excess of zeal seems to have got the compleat ascendancy over his prudence; but what is Dr. Pye Smith about; or Messrs. Hooper and Lowell? Is it possible they can have read the book and not have perceived that it is entirely made up of Perverted texts, and strained allusions, False premises, and wrong conciusions! Unless the Pædobaptists can furnish some better defence of their cause, they will, in our opinion, act wisely not to publish at all upon the subject; for, what end can it answer, except to induce other eminent men among them to quit their camp and go over to that of the enemy!! We have bestowed more attention upon this article than the publication which led us into it deserves; but our apology will, we trust, be found in our deference to the cause of truth, and detestation of sophistry and deceit.— |