his point, and seeks to overwhelm his opponents by conclusions which he deduces from premises which he has attributed to them. Not content with this, because he thinks that a certain course of conduct would be consistent with the views he has assigned to them, he actually charges all Pædo-baptists with practices to which many of them have been invariably opposed. We cannot believe that Mr. S. would be guilty of wilful misrepresentation, we must therefore conclude that he has an extraordinary inaptitude for understanding the opinions of others.

Mr. S. rightly states that the doctrine of baptismal regeneration has a most pernicious influence, by teaching men to regard themselves as Christians when they are not so, and by leading others to view them in the same aspect. It also tends to the injury of men by leading them to trust to what has been done for them, instead of examining what they really are; and it dishonours religion by representing its blessings as dependent on what is external and physical, and not on what is spiritual and moral. But the views held by evangelical Pædobaptists cannot be charged with these tendencies. A man will naturally neglect to seek regeneration if he is taught that he was regenerated in baptism, but he cannot neglect to seek it because he is taught that whatever good may result from his baptism, it will profit nothing at last unless he be regenerated by the Spirit of God. If it be believed that some advantages will certainly follow the use of any means, it is only necessary to inquire if the means have been used, and we are sure the advantages are possessed: but, if it be not certain, then, obviously, attention must be directed, not to the means which may prove either useless or useful, but to the actual condition itself. One who supposed that the rite of baptism certainly conveyed any grace, might deem it sufficient to ascertain that he had been baptized ; but one who believed that it was not the certain means of any grace, would see that his possession of this grace could only be known by the existence of its effects. They who believe that baptism with water, without any true faith or devotion in those who engage in the service, can secure the blessing of God, degrade Christianity to the level of magical incantations; but they who believe that God may honour the faith and prayers and obedience of his people, by doing good to those who are baptized in the name of Christ, only believe that which is in perfect accordance with the revelation and the government of God, and with the highest and purest conceptions that we can form of his character. And yet Mr. S. declares, that it is not necessary for him to make any distinctions.

He attributes to all who believe that any spiritual good ever results from infant baptism, the same character, and the same course of conduct. "It is not needful," he says, "to make any distinction here between the several advocates of this delusion. They may quarrel with

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each other as long as they please, over forms of speech, or for the greatest eminence and worldly advantage in dividing the gains which flow from their imposition; with such things I have nothing to do. God will, in his own good time, deal with them on this account; and vengeance belongeth to him." p. 5. We are honoured with a special mention in this charge of religious imposture for worldly advantage, which, in God's good time, is to receive vengeance. Mr. Stovel says speaks in love, and with all tenderness; so we must believe it. He remarks, "The most likely to complain are the nonconforming Pædobaptists." For our parts we are not disposed to make any complaints, but simply declare that, so far as our churches are concerned, charges more false than those contained in this and many other passages, were never uttered. He states that in Pædo-baptist churches "the unconverted are systematically received," p. 13: that among them the sanctuary of God is "stained with pollution and given up to the adversary," p. 16: that "they endeavour to change the whole sense and spirit of the sacred writings," p. 20. Of their interpretations of Scripture, he says, referring here especially to Congregationalists, "A club formed in any common ale-house would not suffer so vile a misconstruction of its documents and regulations." p. 22. Of the one million pounds which are raised for evangelical uses, Pædo-baptists are charged with turning away a large portion from its intended purpose, p. 28: they are described as the great obstacles to the salvation of mankind. The Baptists would convert the world, were it not for the stumbling-block of infant baptism. "The baptismal error enters into the whole constitution of the church, absorbs its resources, enfeebles its members, neutralizes its activity, and produces an apoplexy in the body of Christ!" p. 33. Again he asserts, "the license in admitting members has become so great, that in the great mass of Pædo-baptistical churches, fellowship is no guide to character at all." "As far as the hereditary principle is observed, this is also true with respect to nonconforming Pædo-baptists." "If in any case the church seems to differ from the rest of mankind, since the result is gained without conformity to the Divine law, it will be attributed to the taste and inclination of the age, and not to the power of God in the operation of his truth. But the difference does not appear, and hence the plea that their churches are really Christian, loads the Gospel with all the suspicion which results from their failure. Here is the great strength of infidelity.” p. 36.

We can scarcely believe, notwithstanding the express mention made in many places of Congregational churches, and the frequent declaration that all Pædo-baptists are alike, that Mr. Stovel really intends to bring all these charges against a body of Christians with whom hitherto he has maintained something like fraternal intercourse. To some extent they must be intended to apply to a greater extent than Mr. S. intended,

they will probably be understood. We therefore give to these charges the most solemn and emphatic denial. In refutation of the accusation brought by Mr. S. against the churches of our order in this country and throughout the world, we appeal to their character. We would not glory in ourselves, but to keep silence would be treachery to the truth, and dishonour to our Lord. We appeal confidently to all Congregational and Baptist ministers. We ask them to say if there is more regard to purity of communion, and more strictness of church discipline, in Baptist, than there is in Congregational churches. None are received to Christian fellowship in our churches, whom we cannot regard, from the expression of Christian sentiment, and the exhibition. of Christian conduct, as sincere followers of Christ; and none are retained who are known to act unworthy of their Christian profession. This at least is the principle of our system. Exceptions may occur through the negligence of individuals, but we are certain that they are as rare among Congregational, as among Baptist churches. If Mr. S. chooses to say that this practice is inconsistent with our doctrines, we reply, first, that if so, this is no justification of his calumnies; and secondly, that there is no inconsistency between our practice and our system, whatever inconsistency there may be between our practice and the system which Mr. S. has attributed to us. No other kind of efficacy is attributed by us to infant baptism, than Mr. S. would attribute to religious services, in which the faith, the prayers, and the obedience of the people of God, are together the occasion of his doing good to others. No children are regarded by us as possessing the blessings of Christ's salvation, who would not be so regarded by Mr. S. himself. We believe that the advantages connected with Christian parentage are among the best privileges, the best means of good, that God bestows, and that they often lead to true conversion, and to life eternal. Our children are taught to be thankful to God, that their lot has been placed among the families of his servants; but they are never taught that therefore they are approved of God, and will obtain salvation. They are never received into our churches because they possess these privileges, but because they have been brought to use them, and have become the servants and children of the God of their fathers. We believe that children and adults, apart from any consent or contract of their own, are under obligation to the Saviour; and on account of this obligation children among us are instructed and urged to trust, love, and obey the Saviour. But they are not taught that they will be saved on account of their obligations, though they do not yield themselves to their obligations; nor by their privileges, if they do not profit by those privileges.

We believe that Mr. Stovel does admit to some extent the value of the privileges connected with pious parentage, and Christian education: and also that he does acknowledge the existence of an obligation to the Saviour prior to any personal contract. Yet we cannot but think that

his estimate of these matters is very low; and in some passages of his lectures they are treated as of no consequence. He compares baptism with the marriage contract, and says, "it is quite voluntary in any one to take a wife," "but when a person is married the law will hold him to the compact." Lect. iii. p. 30. The actions subsequent to marriage are surely voluntary as well as the marriage itself. Mr. S.'s meaning must be, that a person is at liberty not to marry; he may rightly refuse affection and obedience then, but not afterwards. Is a man prior to baptism in possession of such a liberty as this? Again, he says of the Jews-" If they had resolved before the passage they might have turned back into Egypt, but not so after they had passed to the other side." p. 34. Surely their obligations to God did not commence then : yet Mr. S.'s language implies that before the Jews were baptized into Moses in the Red Sea, they were free to do what they liked; and in the same way, that before men are baptized into Christ, they are free from all obligation to him. We think that the children of our Sabbath schools are better instructed on this point. They can value their privileges, without trusting to them; and recognise their obligations, without making them the ground of hope.

In his concluding lecture, Mr. Stovel reiterates the charges which he has before so often repeated, varying the matter by contrasting the excellences of Baptist churches with the vices of Pædo-baptists; the good accomplished by the former, with the evil effected by the latter. his language we might conclude, that it matters not what regard we pay to the character of those received into our churches; nothing but immersion can keep out the ungodly :-that it matters not what attention is paid to Christian discipline; nothing but water can purify the church of Christ :-that it matters not how holy and devoted the members of our religious societies may be; nothing but baptism can exhibit their subjection to the authority of the Saviour:-that it matters not that by many acts of piety and affection, as well as by eating of the same bread and drinking of the same cup at the table of the Lord, they express their common faith and mutual love; only the dipped can recognise each other as Christians. Pædo-baptist churches are worldly societies, where "the fellowship of the saints is polluted and betrayed.” The Baptist churches are "a chosen generation, a royal priesthood, a holy nation, a peculiar people." p. 9. We "are compelled to ask for silence out of charity," p. 15; but "they obey in peace, and invite inquiry." p. 16. Under the Pædo-baptist system "it is wonderful that any should be saved," p. 18; but, among the Baptists, by submission to immersion, "each one has crucified the world with its affections and lusts." p. 11. Among the Baptist churches, "faithful and obedient piety obtains its rich reward;" while in Pædo-baptist churches, "error and disobedience to the Saviour's law yield no other consequences than such as we are bound to deplore." p. 25.

But we fear we have exhausted the patience, if not the charity,

of our readers. In regard to the importance of preserving the purity of Christian fellowship, we agree with Mr. Stovel. In respect to the necessity of using water baptism for this purpose, we entirely differ from him; believing that it was not appointed by our Lord for this end; and that so used it is a human invention, at best unnecessary and useless. Mr. S.'s language would imply that these things were so combined, that the existence of the former was almost incompatible with the neglect of the latter.

A benevolent but unskilful physician, who had given useless drugs to one he imagined to be sadly diseased, would value, next to the information that his prescriptions had succeeded, the assurance that they were not required. We cannot give Mr. S. the satisfaction of supposing that his admonitions have amended our Congregational churches; but we desire to give him the happiness of knowing that they were not needed. When the Baptist churches at home and abroad exhibit an elevation of piety and purity of fellowship above that of our own order, Mr. S. may have some ground for his argument-some plea for his admonitions; but not till then. We scarcely know to what class of persons we can venture to recommend these lectures. They are not suitable to those who wish for instruction in regard to baptismal regeneration; for they contain too much irrelevant matter, and confusion and feebleness have necessarily resulted from the want of singleness of object. We cannot advise our Baptist friends to peruse them. We do not think, in all the dark pages of controversy, more gross representations could be found than pervade these pages. We cannot recommend them to any of our readers who are very sensitive to misstatements, bad reasoning, and false accusations, since the perusal of these lectures would be a trial too severe for them to endure. The only persons who, we think, are capable of gaining good from the effusions of Mr. S. are those who are resolutely bent on maintaining and cultivating Christian charity. To them the exercise afforded by these pages may possibly, though painful, be beneficial. They will see to what an extent a man of unquestionable talent and piety can misunderstand the opinions and actions of his brethren. Hence they will be confirmed in the persuasion, that misconception is the great cause of seeming uncharitableness. We are short-sighted, and at times a dense fog encompasses us all. We can recognise our friends when they are close to us; but if they are a little way off, we mistake them for foes. Certainly, our Baptist brethren, if they hold Mr. S.'s opinions of our churches, cannot regard us with the sentiments of Christian fellowship which we desire to cherish. But we are persuaded that, by many of them, Mr. Stovel's statements would be repudiated as earnestly as by ourselves.