Review. The Christian Ministry an Office of of our seminaries, have deserved all that has been above stated: but have not conceit, disgusting selfcomplacency, lamentable deficiency in gospel sentiments, and destitution of personal religion, appeared in men who have assumed the ministerial character, without having been shaded by the hower which has been so ignorantly deemed pernicious? The truth is, academies are good, but human nature is not so: and no institution in this sinful world, has been uniformly successful in effecting good; nor will any wise man expect things to be otherwise, till our race is, generally, more improved. If there be religion in the heart, good capacity, health, and a disposition to be laboriously attentive to the claims of duty, an institution in which a prudent, pious, learned, and diligent tutor presides-in which the studies to be pursued, and the instructions to be received, are fitted to effect a due preparation for the sacred duties of the Christian preacher and pastor-and in which there is a good collection of useful books, and opportunity to read them, deserves the patronage of man, and is possessed of the approbation of God. Let none, on any account, be admitted into our theological seminaries of doubtful piety, capacity, or health: let them be dismissed if they have imbibed heterodox opinions, or contracted indolent habits, and persist after warning and a reasonable time has been allowed for amendment, and the establishments which we defend, will be highly advantageous to the church of God. To object to academies in which pious young men, possessing appropriate talents, enjoy leisure, receive instructions, store their minds with useful knowledge, acquire a habit of severe attention, and are profited by discipline and the example of prudent and pious tutors, is not very wise; nor do the reasons usually given in support of those objections in the least lessen our surprise at the existence and magnitude of such an error in judgment. It is said that some of our young men are conceited and pedantic-that they are rather fine gentlemen than laborious ministers-that they are too often deficient in personal religion and in evangelical savour-and the whole is finished by denominating them men-made ministers, as if the academical economy included no means to be employed in order to ascertain the piety and qualifications of all who are admitted to be students. A child might perceive that all this is arguing from the general folly and wickedness of human nature, which refuses or abuses what is intended and adapted to produce the greatest good, against institutions of wisdom, benevolence, and religion. judgment is quite as sapient as his who blames the rules and labours of one who has admirably managed a fine piece of garden-ground, because the crops have greatly failed, when that disappointment of expectation was alone owing to frosts, or tempests, or drought, or something quite foreign from the pro-senters, the perusal of the sermon be eeedings of him who is loaded with fore us afforded us considerable pleasure. It is the production of a mithese senseless censures. Such As this is our deliberate opinion of theological seminaries among dis We admit that some students,nister of Jesus Christ, who enjoyed, in former years, the high advan who have enjoyed the advantages VOL. XII. tages of academical instruction; and as he is, on that account, the better qualified to speak on the subject of its utility, so he has, in this discourse, with much seriousness of mind and manly frankness, admitted both the partial abuse and the general usefulness of such a course: and, indeed, it is vworthy of remark, that those who object to it have never received its benefits, while the most learned, pious, and useful minister of the gospel, of every church, and of every age and clime, who have been blessed with a learned education, have most highly appreciated the importance of it, and of the seminaries in which it was obtained. The text selected for this sermon, is in 1 Cor. iii. 9, and it is proposed, by Mr. Crisp, first, to illustrate the peculiar view which is here given of the ministerial office; and, secondJy, to show the influence which this view of the ministry ought to have on students, and ministers, and hearers. We must not be considered as using the mere commonplace language of a friendly reviewer when we say, that the preacher has copiously and accurately, with much piety and affection, illustrated and applied these general topics. The style of the discourse is neat, perspicuous, and manly, without any of that little finery which only serves to render the performance disgusting, and for the mere sake of which the preacher, too often, delivers his sermon. All those who dispense, and every one who hears, the gospel, cannot, from an attentive perusal of what is here written, fail of receiving much advantage, if their hearts be rightly disposed. Immanuel's Crown; or, The Divinity of Christ demonstrated. By the Rev. R. Newman, Faversham, Kent. 102 pages. Boards. 2s. 6d. THE Divinity of Christ is here proved from his divine names; his divine perfections; his works; his worship; his sacrifice; and scripture testimonies. Then follow, the influence of this doctrine, the opinion of eminent writers, and answers to objections. We unite with the anthor in hoping, that "this simple, though well-meant performance may, under a Divine blessing, lead some sinner to an acknowledgment of the truth, and reclaim others who have wandered wide into the devious paths of error." This book would have appeared to far greater advantage, if the author had intrusted to some judicious friend the revision of the manuscript, and the superintendence of the press. If a very little trouble of this kind had been taken with it, it would have been in our power to recommend it in a more unqualified manner to our readers. Hints on the Duties and Privileges of Church Fellowship, addressed to Candidates for Communion, and the Junior Members of Dissenting Churches. By J. Edwards, Minister of the Gospel, Wild-street, London. Second Edition, enlarged. 24mo, 110 pages. IN our review of the first edition of this instructive little book, which was divided into Personal PietyPositive Institutions-The Nature of a Christian Church-the Duties and Privileges of Church Members recom Punctuality. Circumspection— and Brotherly Love, we mended it as well deserving the attention of young Christians, and especially of those who are about to unite in fellowship with the church of Christ. The present edition contains two additional chapters, viz. On the Appropriate Work of a Deaconand, On the Reasons of Dissent. These meet with our approbation equally with the former. We learn with pleasure that the author has been repeatedly solicited from various quarters to enlarge his plan, and shall be glad to find that he attends to the recommendation. In the mean time, we repeat that this is a useful work, containing much valuable information and advice in a small compass. We are unwilling to omit this opportunity of saying, that no small part of the usefulness of a minister depends, under God, upon the as sistance which he receives from the deacons of the church. In this point of view, it is their duty, 1. to be labourers together with him; and, 2. by their kind, affectionate, and respectful behaviour towards him, and manner of speaking of him at all times, and especially in their families, which we also recommend to all Christian heads of families, to secure and increase that veneration of the younger part of the congregation for his person and labours, which is essential to his usefulness. On the same account we of being a genuine believer in the Lord Jesus Christ. "When the late Rev. Claudius Bu chanan was conversing with the Bishop of the Syrian churches, respecting the churches in England who had separated from the church of Rome, the Doctor says, This led to the mention of the different sects. Those who most inte rested him were the Quakers and Bar TISTS. He said, it was an imposing idea to WASH THE BODY WITH WATER TO BEGIN A NEW LIFE. He asked, whether they were baptized again every time they relapsed into sin, and known apostasy.”* He might have been informed, perhaps the principle of ONE BAPTISM, and he was, that the Baptists strictly adopt therefore contend, if a person has been immersed in water, in the name of the Holy Trinity, on a credible profession of repentance and faith, that it is never to be repeated; even should the person afterwards declare that at the time of his baptism he was not a real, though a professed, believer in the Lord Jesus Christ." The following note is subjoined, which contains some curious facts. equally recommend to the younger part of our brethren in the ministry, in addition to the advice quoted by the author, p. 91, from Dr. Collyer's Charge to Mr. Raffles, not to let any man despise their youth, but to attend to the exhortation of the apostle Paul to Timothy, as paraphrased by the excellent Dr. Doddridge, "Let thy whole behaviour command a reverence to it, while others see that, young as thou art in years, thou art old in wisdom, piety, and universal goodness. Be thou there-chanan,) in relation to the above statefore an example to all the faithful, in prudent and useful speech, in a grave, steady, and consistent conversation, in unbounded love, in a candid yet zealous spirit, in uniform and incorruptible fidelity, and in unspotted purity, by which all suspicion of evil shall be avoided, and even all occasion of apology superseded." An Answer to the Question, "What are the distinguishing Tenets of the Baptists?" THIS Tract, which contains only eight pages, is well adapted for general circulation. We copy the commencing paragraph. "It is rather singular, after so much has been published by the Baptists in England, for upwards of two hundred years, that so many persons are totally unacquainted with their distinguishing principles. A Baptist Minister was lately asked by a person of exalted rank, Why is it that you do not baptise persons until they are twenty-one years of age? This Nobleman was informed, that the age of a person was of no consideration with the Baptists, it giving them no concern whether he was a child, or a person of grey hairs, provided he gave evidence the author of the Researches, (Dr. Bu ment, Whether the Bishop's surprise be at a loss to account for its existence.' LEFT IT OFF. This conclusion is confirmed by what is said in the Researches, (see letter dated Cande-nad, 25th Nov.) in which the Doctor says, 'We next had some conversation concerning forms of worship; whether Christ intended that Ecclesiastical Researches in Asia, Vol. I. p. 111, 112. his church should have the same form | baptize in the name of the Father, and of under the burning line, and in a country of frost and snow?' To what other forms of worship' than immersion and sprinkling could this possibly refer? The letter from which this conversation is quoted, may be found in the first nine editions of the Ecclesiastical Researches ; the tenth, edited by Dr. Buchanan, about a year before his death, does not contain it; nor the eleventh, which has been lately printed from it." "For the information of those persons who cannot procure larger works, the following statement is extracted from an excellent work, entitled, ADAMS'S VIEW OF RELIGIONS. "BAPTISTS, or ANTIPEDO-BAPTISTS. This denomination of Christians is distinguished from others by their opinions respecting the mode and subjects of baptism. “Instead of administering the ordinance by sprinkling or pouring water, they maintain that it ought to be administered only by immersion. Such they insist is the meaning of Βαπτίζω ; so that a command to baptize is a command to immerse. Thus, they say, it was understood by those who first administered it. John the Baptist, and the Apostles of Christ, administered it in Jordan, and other rivers and places where there was much water. Matt. iii. 13-17. John iii. 43. Both the administrators and the subjects are described as going down into, and coming up again out of the water. Matt. iii. 16. Acts viii. 36-39. And the baptized are said to be buried in baptism, and to be raised again; Rom. vi. 3-5. Col. ii. 12; which language could not, they suppose, be properly adopted on supposition of the ordinance being administered in any other manner than by immersion. Thus, they affirm, it was administered in the primitive church; thus it is now administered in the Russian and Greek churches; and thus it is at this day directed to be adminis. tered in the church of England, to all who are thought capable of submitting to it in this manner. "With regard to the subjects of baptism, the Baptists say that it ought not to be administered to children or iufants at all; nor to grown-up persons in general; but to adults who profess repentance for sin, and faith in Christ, and to them only. Our Saviour's commission to his apostles, by which Christiau baptism was instituted, is to go and teach all nations, baptizing them; that is, say they, not to baptize all they meet with, but first to instruct them; and whoever receives the instruction, him to. the Son, and of the Holy Ghost. Matt. xxviii. 18-20. This construction of the commission, they contend, is confirmed by the different words in which another Evangelist expresses it: Go ye into all the world, and preach the gospel to every creature: he that believeth, and is baptized, shall be saved. Mark xvi. 16. To such persons, and to such only, they say, baptism was administered by the apostles, and the immediate disciples of Christ; for they are described as repenting of their sins, as believing in Christ, and as having gladly received the word; and without these qualifications, Peter acquaints those who were converted by his sermon, that he could not have admitted them to baptism. Acts ii. 38-41. Philip holds the same language in his discourse with the cu nuch; Acts viii. 36-39; and Paul treats Lydia, the jailor, and others, in the same manner. Acts x. xvi. xviii. Without these qualifications, Christians in general think it wrong to admit per sons to the Lord's Supper; and for the same reasons, without these qualifica tions, at least a [credible] profession of them, the Baptists think it wrong to admit any to baptism. "They farther insist, that all positive institutions depend entirely upon the will and declaration of the institutor; and that therefore, reasoning by analogy from previous abrogated rites is to be rejected, and the express commands of Christ respecting the mode and subjects of baptism ought to be our only rule. "The Baptists in England form one of the three denominations of Protestant Dissenters. They separate from the establishment for the same reasons as their brethren of the other denominations do, with whom they are united, and from additional motives, derived from their par ticular tenets concerning baptism. The constitution of their churches, and their modes of worship, are Congregational, or Independent; in the exercise of which they are protected, in common with all other Dissenters, by the Act of Toleration. Before this they were liable to pains and penalties, as non-conformists, and often for their peculiar sentiments as Baptists. A proclamation was issued out against them, and some of them were burnt in Smithfield in 1538. They bore a considerable share in the persecutions of the seventeenth and preceding centuries, and it should seen in those of some centuries before; for there were several among the Lollards and Wickliffites who disapproved of infant baptism. There were many of this per REVIEW. suasion among the Protestants and Re-land. Those in Scotland, having imbibed formers abroad. In Holland, Germany, a considerable part of the principles of Messrs. Glas and Sandeman, have no and the North, they went by the names of Anabaptists, and Mennonites; and in communion with the others. When the Piedmont, and the South, they were English Baptists engaged in a Mission to found among the Albigenses and Wal- the East, however, they liberally contributed towards it, especially to the transdenses. lation of the scriptures into the Bengalee language.' "To those who make their history as a denomination to have originated in the turbulent excesses of Munster, they answer, If it were so, it is no disgrace to our principles, unless they could be proved to favour such excesses; nor to thosewho hold them, unless they are guilty of the same things: but they deny that it is so; for that the disturbances did not originate with the people called Anabaptists, (or Mennonites ;) that those who bore this name (who were guilty of those excesses,) practised sprinkling: and that Antipædobaptism was known many centuries before they existed. "The Baptists subsist under two denominations, viz. the Particular, or Calvinistical; and the General, or Arminian. The former is by far the most numerous. Some of each denomination allow of mixed communion with Pædobaptists; others disallow it: and some few of them observe the seventh day of the week as the sabbath, apprehending the law that enjoined it, not to have been repealed by Christ, or his apostles. "A considerable number of the General Baptists have gone into Socinianism, or Arianism, on account of which, several of their ministers and churches, who disapprove of those principles, have, within the last forty years [1805] formed themselves into a distinct connection, called, THE NEW CONNECTION.' "The Baptists in America, and in the East and West Indies, are chiefly Calvinists, and hold occasional fellowship with the Particular Baptist churches in Eng "For several years in England they were called Anabaptists, because their opponents charged them with repeating baptism. As however they consider infant-baptism as a mere nullity, they disclaim this term as unjust and reproachful. There are not any now, except those who are very ignorant or bigotted, that call them by this name." "This part of the description is not exactly correct. There are none of the General Baptist Churches that admit of ized communion: there are a few of the Particular Baptists who do; and others who admit of open communion; but the far greater number of the Baptist churches admit no persons to the Lord's Table unless they have been baptized." "Since the above article was written, the Baptists have very much increased in both the Indies; and the Missionaries, principally at Serampore, have translated the scriptures, either in whole or in part, into more than fifty of the languages and dialects of India. Some new churches of Particular Baptists have been formed in Scotland; and in America they are increased to a multitude of people, As long since as 1815, the estimate was 111 associations, 2633 churches, 2142 ministers, 204,185 members. It was supposed that the number of those who considered themselves as belonging to the Baptists, though not baptized, were 1,433,915: these, added to the communicants, made 1,638,760, which was more than one-fifth part of the whole popula tion of the United States and terri tories.* "Within the last six years the Baptiste have increased in Ireland. The Baptist Irish Society employs sir Itinerant Ministers, and seven Itinerant Readers of the Irish Scriptures; they have about eighty schools, principally for teaching the native Irish language, containing upwards of six thousand children. The Baptist Missionaries in the East Indies have more than eight thousand in their native schools." |