ties, it would be an unwarrantable Thirdly: Whatever may be said imposition on the rights of con- on the propriety of human systems science: but if an explicit agree-of faith, they are not to be conment in what may be deemed fun-sidered as the proper ground on damental principles be judged es- which to rest our religious sentisential to fellowship, this is only ments.-The word of God, and requiring that a man appear to be that alone, ought to be the ground a christian before he can have a of both faith and practice. But right to be treated as such. Sup- all this does not prove that' pose it were required of a Jew or it would be wrong for an individan infidel, before he is admitted ual to judge of the meaning of the to the Lord's supper, (which eith-divine word, nor for a number of er might be disposed to solicit for individuals who agree in their some worldly purpose,) that he judgments, to express that agreemust previously become a believ-ment in explicit terms, and coner; should we thereby impose sider themselves as bound to walk christianity upon him? He might by the same rule. claim the right of private judgment, and deem such a requisition incompatible with its admission: but it is evident he could not be entitled to christian regard; and that while he exclaimed against the imposition of creeds and sys-articles of faith or discipline; but tems, he himself would be guilty of an imposition of the grossest kind, utterly inconsistent with the rights of voluntary and social compact, as well as of christian liberty.

In order to be a little more explicit on the subject, it may be necessary to offer the following remarks. First: It is admitted that no society has a right to make laws where Christ has made none. Whoever attempts this, whether in an individual or social capacity, is guilty of substituting for doctrines the commandments of men, and making void the law of God by their traditions.

Secondly: The fallibility of all human judgment is fully allowed. A christian society, as well as an individual, is liable to err in judging what are the doctrines and precepts of Christ. Whatever articles of faith and practice, therefore, are introduced into a community, they ought, no doubt, to be open to correction or amend ment, whenever those who subscribe them shall perceive their inconsistency with the will of Christ SEPT. 1825

Fourthly: Whether the united sentiments of a christian society be expressed in writing or not, is immaterial, provided they be mutually understood and avowed.— Some societies have no written

with them, as with others that have, it is always understood that there are certain principles, a professed belief of which is deem ed necessary to communion.

The substance of the inquiry therefore would be, whether a body of christians have a right to judge of the meaning of the doctrines and precepts of the gospel, and to act accordingly? That an individual has a right so to judge, and to form his connexions with those whose views are most congenial with his own, will not be disputed: but if so, why hath not a society the same right? If Christ has given both doctrines and precepts, some of which are more immediately addressed to christians in their social capacity, they must not only possess such a right, but are under obligation to exercise it. If the righteous nation which keep the truth, be the only proper characters for entering into gospel fellowship, those who have the charge of their admission, are obliged to form a judgment on what is truth, and what is righteousness; with

35

out which they must be wholly unqualified for their office.

If a christian society have no Fight to judge what is truth, and to render an agreement with them in certain points a term of communion; then neither have they a right to judge what is righteousness, nor to render an agreement in matters of practical right and wrong, a term of communion.

or that all their brethren must have the same degree of knowledge, nor yet that they should understand and believe nothing else. The powers and capacities of different persons are various; one may comprehend more of the same truth than another, and have his views more enlarged by an exceeding great variety of kindred ideas; and yet the substance of There is a great diversity of their belief may still be the same. sentiment in the world concerning The object of articles is to keep morality, as well as doctrine and at a distance, not those who are if it be an unscriptural imposition weak in the faith, but such as are to agree to any articles whatever, its avowed enemies. Supposing it must be to exclude any one for a church covenant to be so geneimmorality, or even to admonish ral as not to specify one principle him on that account; for it might or duty, but barely an engagebe alleged, that he only thinks for ment to adhere to the scriptures himself, and acts accordingly. as a rule of faith and practice, the Nor would he stop here: almost objection would still apply; and every species of immorality has it might be said, One man is capabeen defended and may be dis-ble of understanding much more guised, and thus under the pre-of the scriptures than another, and tence of a right of private judg-persons of more enlarged minds ment, the church of God would become like the mother of harlots, the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful

bird.

with the opportunities and capacities of persons so differently circumstanced? The objection, therefore, if admitted, would prove too much. The powers of the mind will probably vary in a future world; one will be capable of comprehending much more of truth than another; yet the redeemed will all be of one mind, and of one heart.

may discover a great deal of truth relating to science, which the scriptures do not pretend to teach : why, therefore, do we frame articles to limit the freedom of inquiry, or which require a conIt is a trite and frivolous ob-formity of sentiment incompatible jection, which some have made against subscriptions and articles of faith, that it is setting bounds to the freedom of inquiry, and requiring a conformity of sentiment that is incompatible with the various opportunities and capacities of different persons. The same objection might be urged against the covenanting of the Israelites,* and all laws in society. If a religious community agree to specify some leading principles which they consider as derived from the word of God, and judge the belief of them to be necessary in order to any persons becoming or continuing a member with them; it does not follow that those principles should be equally understood,

* Neh. x. 29.

Every one feels the importance of articles or laws in civil society; and yet these are nothing less than expositions or particular applications of the great principle of universal equity. General or universal equity is that to civil laws, which the Bible is to articles of faith; it is the source from which they are all professedly derived, and the standard to

which they ought all to be sub- If
mitted. The one are as liable to
swerve from general equity, as
the other from the word of God:
and where this is proved to be the
case in either instance, such er-
rors require to be corrected. But
as no person of common sense
would on this account inveigh
against laws being made, and in-
sist that we ought only to cove-
nant in general to walk according
to equity, without agreeing in any
leading principles, or determining
wherein that equity consists;

neither ought he to inveigh against
articles of faith and practice in
religious matters, provided that
they comport with the mind of
If articles of
God in his word.
faith be opposed to the authority
of scripture, or substituted in the
place of such authority, they be-
come objectionable and injurious:
but if they simply express the
united judgment of those who vol-
untarily subscribe them, they are
incapable of any such kind of im-
putation.

REVIEW,

analysis of it, that our readers may judge of the plan, and a few extracts that they may discern and imbibe its spirit.

church in Leicester, we insert with peculiar pleasure, as an expression of the spirit which we would always cherish while directing our own, or other men's attention, to a subject of controversy.

THE SCRIPTURE DOCTRINE OF | CHRISTIAN BAPTISM; with some historical remarks on that subject; in a Sermon, preached on the 20th of April, 1794, at the Baptism of Twelve persons on a profession of Faith and The following remarks from the Repentance, at the Baptist Meeting-introduction, addressed to the House in Harvey-lane, Leicester. First Am. Edit. Birmingham, PrintedNew York, Reprinted, 1825. pp. 34. THE SCRIPTURE GUIDE TO BAPor a faithful citation of all the passages of the New Testament, which relate to this ordinance; with the Sacred Text impartially examined, and the sense supported by numerous extracts from the most eminent and learned writers. To which is added a Short Examination of the Rise and Grounds of Infant Baptism. By R. PENGILLY. First American, from the last London Edition. Boston: Lincoln & Edmands, 1825. pp. 44.

TISM;

THE first of these pamphlets is a sermon preached by SAMUEL PEARCE, a name whose praise is yet in all the churches, and which is now for the first time reprinted in this country. It is well written, plain and judicious, logical in its argument, and christian in its temper. Though it makes no parade of reasoning, it contains a series of proofs, which we are free to say, we should be very willing any man should attempt to set aside. We shall present a brief

We have never more need of watchfulness over the frame of our spirits, than when we are engaged in religious controversies, lest in the spirit of contest we lose the spirit of meekness and of love: victory too often makes us vain, and impotence in argument inflames the zeal it should annihilate. Perhaps no controverted point has more frequently occasioned an undue exercise of the passions, than the subject of the ensuing sermon; suffer me, therefore, my christian brethren, affectionately to caution you against an unbecoming triumph in the preva-. lence of the sentiments you espouse, or on those

any uncharitable censures
whose opinions and practice differ from
The same Volume in which
your own.

we are exhorted to "Stand fast in the
Faith, to quit ourselves like men, and
be strong," contains also, numerous in-
junctions to forbearance and charity..
We never afford any real service to our
if it be not in his spirit. Nothing will
divine Master by contending for his cause,
so effectually recommend the truth, as
the distinguished amiableness of those

who profess it:-Let the same mind,
therefore, be in you which was in Christ
Jesus; the character he sustained you
cannot contemplate without admiring;
He was
"meek and lowly of heart:"
imbibe his spirit, and you will "find rest
unto your souls."

It will be very singular, if you are not opposed in proportion to your prosperity. Be not surprised if that opposition comes from those, of whose piety, in other respects, you entertain the most respectful sentiments-"To err is human:" Indulge not an angry thought on such occasions; neither return railing for railing; but rather imitate him, "who when he was reviled, reviled not again," and overcome evil with good.

will supersede the necessity of all farther
on both sides acknowledged determinate,
appeal.
prophet Isaiah, viii. 20.
This rule is laid down by the
"To the law
according to these, it is because there is
and to the testimony; if they speak not
no light in them."
scriptures inadequate to the instruction
To suppose the
of man, is to impeach both the wisdom
and justice of their Author; and the two
following maxims, formed on the suffic-
iency of Scripture in matters of religion,
appear to be not only safe, but necessary,
Chillingworth, and say, The Bible, the
to those who take part with the great
Bible is the religion of Protestants.

1. Nothing is or can be a part of christian worship, which is not recommended either by precept or example, in the holy Scriptures.

I am persuaded, my brethren, that you will never seek an increase of your number, or the propagation of your sentiments, by secret and disingenuous the neglect of that which we find recom2. It is a sin against God, to live in efforts; methods as frequently, as unde-mended to us in his word. servedly, imputed to our denomination. Rather let us ever have it in our power to say, with our Lord, "I spake openly to the world"-I taught "in the Synagogue and the Temple, whither the people resort, and in secret have I said nothing."

"I will close this observation in the main of the church's chaste and choice words of Dr. Owen, who says, "The his institution and his worship, according affection to Christ, lies in their keeping he calls adultery, and whoredom, every to his appointment. The breach of this where. On this account those believers who really attend to communion with Jesus Christ, will receive nothing, pracship, but what is of his appointment.' Re-tise nothing, own nothing, in his wor

But suffer not any difference of opinion on the positive institutions of our religion, to interrupt your fellowship with other christians, as long as it may be cultivated to mutual edification. member that you have all one centre of union, even Christ Jesus; and you expect to meet with millions in heaven who are distinguished by different names on earth. Charity must teach you to think as highly of their sincerity, as you expect justice should teach them to think of yours:-We have a right to form a judgment on the actions of men, but it is God's prerogative to search the heart; and it ill becomes us to judge any man to be a hypocrite, because he does not

see with our eyes.

The author, after an interesting introduction of his discourse, eeeds to give his reasons,

Now we must be permitted to remark, that to us these few senof the case between us and our tences come to the very nucleus Pedobaptist brethren. If they could be once established in their full authority, the argument might be brought to a very speedy issue. If the Bible be the only rule, and example for infant baptism in the if there be neither a precept nor pro-Bible, then must infant baptism be evidently without any support whatever. Antiquity, and councils, and Fathers, and inferences, too weak to uphold it. and Abrahamic covenants, are And we really look for the prevalence of our peculiar views of this subject, not so much from arguments on doption of the principle of Chilbaptism, as from the universal alingworth.

I. For administering baptism by immersion only.

II. For confining this ordinance to those who make a personal profession of faith and repentance.

Before entering upon the argument, he however mentions the

principles by which all reasoning

in this case is to be tested.

But before I enter on a discussion of the points, it is needful we should agree on some rule of judgment, which being

Pædobap. Exam. vol. i. p. 34.
* On Communion with God-in Booth's

Mr. Pearce then proceeds to show why we believe immersion essential to baptism.

1. If a divine command, or apostolic example, be essential to direct christian worship, then infant baptism is no part of christian duty, but à mere tra

1. Because immersion is thedition. primary signification of the word. 2. If infant baptism be anti-scriptu2. From the phraseology used ral, whatever respect we bear to individuals, or societies who retain the practice, in the accounts of primitive bap-it becomes the real friends of Christ, per

tism.

3. From the nature of the places chosen for the purpose of baptizing.

sonally to bear witness against it, by publickly dedicating themselves to him in his appointed way.

3. If a publick dedication to Christ be calculated to honour our divine Mas

4. The representation which is ter, the candidates for baptism this morngiven of baptism in the New Tes-ing have a claim on your respect, and their tament, can agree only with the conduct is worthy of your imitation. 4. act of immersion. Here the auIf baptism be a profession of faith in Christ, and subjection to him, thor goes into some interesting let us be chiefly concerned for personhistorical details for the purpose al religion-without this our profession of showing in what manner the is vain-nor let us rest here, but rememprimitive mode of administering bering that the vows of the Lord are upon us, be careful to walk worthy our the ordinance became abolished, high vocation; amiable in our tempers, and the new one substituted in its pure in our conversation, and upright in our conduct, ever ready to do good, and to place. communicate; let us endeavour as much to excel in true morality, as we believe we are more scriptural in this positive institution.

This brings us to the second head of the discourse, in which the author proceeds to justify the limitation of this ordinance to persons professing faith and repentance : Because,

1st. We can find no divine command for baptizing any other subjects.

2d. Nor doth the Bible afford examples of any other persons receiving baptism. And,

3d.

We conceive that the great end for which baptism was instituted, can be answered in no other subjects whatever.

In discussing these topics, Mr. P. adduces all the passages which record the administration of baptism, and also the most remarkable of those on which those christians rely who practise the baptism of infants. He also adduces several of those passages from the Fathers which tend to throw any light upon the origin of infant baptism in the early ages of the church. The closing paragraphs are worthy the serious attention of every serious inquirer.

But leaving what has been said to

THE work of Mr. PENGILLY is of a different character from the sermon, though both of them travel Mr. over much the same field. P's pamphlet consists of quotations of all the passages in the New Testament which refer to the subject of baptism, arranged under different heads, with brief expositions, and the opinions of various commentators upon their The sense, attached to each. words of scripture are inserted in full, and hence it may be called, with appropriateness, a Scripture Guide to Baptism. Its expositions seem to us sound and considerate, and it is in every respect a valuable little manual. Most of the quotations are from Booth's Pædoit may be of service, especially to baptism examined, and therefore those who are not in possession of that work. To analyze it would be impossible; we can only give a specimen of the author's writing, which we will take from the introduction, and which will give a

your serious recollection, I conclude with very fair view both of the plan and spirit of the book.

▲ few remarks.