sprinkling is an unauthorized tradition of men? Are we, therefore, the enemies of revivals? Let the scores of thousands the last year added to our churches, as the fruit of revivals, through the infinite and altogether unmerited benignity of Him, whom we call Master and Lord-while in what we do, we strive not to deny him-let these answer for us, and rebuke the inconsiderate calumnies and innuendoes which have been uttered for our disparage ment. The very last of all, it seems to us, should the orthodox Congregationalists of New England be found to oppose the discussion of this subject. They have shown no unwillingness for religious controversy on other subjects; and are this moment seen mailed in perfect panoply their swords girded on and their lances poized. They have claimed that the genuine spirit of the pilgrims and early reformers is embodied and identified with them. And when were they ever found to dread or shrink from controversy? Our own defence could not more eloquently be set forth, than it is in the introduction to their first volume of the Spirit of the Pilgrims; nor the course we feel bound to pursue, more pointedly illustrated, than in a review in a late number of the same work. A more unpleasant duty devolves on us, in pointing out the spirit of this Sermon, and showing the inconsistency of its title, and its professions of peace and neutrality with the real character of the whole production. No Pedobaptist claiming any standing among critics of the present day, and tolerably informed of the present state of this controversy, can be ignorant that the only point in debate is whether immersion, to the entire exclusion of sprinkling, be the scriptural baptism. Mr Beckwith ought therefore to have been perfectly aware that while in his own estimation all modes are proper, (and he therefore in speaking about immersion, calls it only a mode of baptism, and contends against it as a mode only,) with us immersion is not a mode, but the thing. Immersion is the action signified by the word baptism, which is untranslated Greek, transferred into our language, with the omission of one letter at the end. While now he dissuades from controversy only by attempting to invalidate our claims in reference to baptism, and set up something or any thing else in its stead; he is in fact carrying on the controversy in the only possible way that remains for him. He may have, and rather than be forced to a less charitable conclusion, we will trust he has deceived himself, and thought he was dissuading from controversy. But really it is almost unaccountable how he could have thought so, when writing and underscoring, for special emphasis, his five reasons for preferring sprinkling. And when in doing this he has seen fit to charge upon our practice, by indirect insinuation, some of those evils which in a former generation indeed, were often borne as a reproach by our brethren, along with the imprisonments, and the cruel scourgings and banishments which they then suffered; when he was setting in array these reasons, and not obscurely throwing out these insinuations, we really wonder how he could convince himself, that he was only aiming to dissuade his people from agitating such a subject of controversy. So also, when he wrote the note, pp. 14, 15, on close communion; and suggested certain hints for those whose minds are yet unsettled on the subject, it is very strange that he did not perceive himself stirring up controversy. One of these hints, number V. deserves to be remembered. His direction to this unconvinced mind, which is to help to a right conclusion, is, " Inquire how your best feelings would lead you to act." And then with an air of triumph, combining his usual arguments, emphasis and interrogation, he asks, "Does God require any thing contrary to your best feelings?" Really we had supposed that our feelings and our duty were to be tested and governed by the word of God, and not our interpretation of this by our feelings. We can easily imagine, if a poor illiterate Baptist, in the simplicity of his heart, and the warmth and fervor of his affections, had appealed to his best feelings as his criterion of duty on any disputed point, what an outcry would have been raised against him, as a wild enthusiast, or a dangerous fanatic. But times and men have changed. We have some. where read, in an old book, which Mr Beckwith seems very rarely to have consulted in the composition of this sermon, that "he who trusteth in his own heart is a fool." Certainly God has given us a better standard, to which we shall do well if we take heed. We have been able here to notice but a specimen of the proof which is abundantly furnished of the real controversial character of this pamphlet. Several passages which we had marked, and had intended to exhibit in their true belligerent attitude, our limits must exclude. The sermon is characterized by a certain boldness of assertion and self complacency, that seem to us not a little out of place. Take as a specimen, from the 18th [20th] page, "Christ bade his ministers, baptize all nations, but did he tell them to sprinkle, affuse, or immerse all nations?" If any question can be settled by the abundant concession of opponents-by the concurrent opinion of the most reputable critics, and by the voice of history-then is the question settled that the ritual use of baptize in the New Testament, is immersion. A similar specimen occurs in a note on page 15, [18]. "Was baptism designed to represent the burial of Christ? Does the Bible tell you so?" We would most seriously refer our flippant interrogator to the Bible, and to Him of whom it is said, The meek will He guide in judgment. That Mr Beckwith's opinions and arguings should be subjected to a careful examination before they are admitted, might be conjectured from the numerous naked assertions and astounding interrogations in which he indulges. This conjecture assumes the form of certainty, after examining the paragraph in which he treats of the meaning of baptize in the original. In that paragraph occurs the following sentence: Various utensils of the temple were baptized (sprinkled) with the blood of a small bird.' p. 18, 21. In confirmation of this statement he refers to Leviticus xiv. 6, 51. Will our readers believe us when we state, that the blood of the slain bird was not applied to the utensils of the temple? Let them examine for themselves, and they will see that the chapter relates to the cleansing of men and of houses that had been infected with leprosy; and that the dipping, or baptizing, in this case, had reference to a bird, and to the hyssop, the scarlet, and the cedar wood. This dipping, too, as appears by the 5th, 50th, and 51st verses, was not simply into the blood of a small bird, but into a quantity of water which had been tinged with the blood of the slain bird. The bloody fluid, taken up by the hyssop, was to be sprinkled on the leprous man; and the house infected with leprosy was to be sprinkled in like manner. Our painful task is completed. It surely affords us no pleasure thus to expose misrepresentations of facts. If it be painful to discern new evidences of the frailty, even of good men, and to be suffering in the estimation of those who place confidence in their erroneous declarations, we cannot but reflect how much more painful it must be, in moments when there is some tenderness of conscience, to have originated and to have circulated those misrepresentations. We would rather suffer wrong than do wrong. With the reasonings exhibited in this sermon, we are not at all solicitous to interfere. Whatever in it has the least appearance of argument has already, on other occasions, been met and answered. The Imitation of Christ, in three Books; by THOMAS à KEMPIS. Rendered into English from the original Latin, by JOHN PAYNE. With an Introductory Essay, by Dr CHALMERS. A new Edition, edited by HOWARD MALCOM, Pastor of the Federal Street Baptist Church, Boston. Lincoln & Edmands, pp. 228. Thomas à Kempis' Imitation of Christ is a work that needs no commendation from us. Its influence in promoting a Christian temper has been great; and it will be greater still. It is Christian truth that our perfect pattern and Lord employs in sanctifying the souls of men. And the more free a work is from error, the more efficacious, (other things being equal,) may we hope it will be. The truth-the truth as it is in Jesus-whether exhibited by Roman Catholics and other Pedobaptists, or by those who entirely reject water baptism, or by us, with all our imperfections, is precious; and God mercifully blesses it. If he did not, all must perish. But surely in blessing the truth, he does not approve the errors that have often been mingled with it by different denominations of Christians. He is still the same as he was described by the Psalmist: Thou answeredst them, O Lord, our God; thou wast a God that forgaveest them, though thou tookest vengeance of their inventions.† We rejoice, therefore, in the appearance of the present improved edition. The editor has performed an important service; a brief account of which he thus gives in his preface. † Ps. xcix. 8. 'The present is a reprint from Payne's translation, collated with an ancient Latin copy; and is no further abridged, than by omitting the exclusive sentiments of a Catholic recluse, and some occasional redundances of style. The language, wherever it seemed susceptible of improvement, either as to elegance or brevity, has been modernised; and where he seemed to have missed the precise meaning, or not to have expressed the force of the original, the passages have been entirely re-written. To prevent the too frequent occurrence of breaks in the text, chapters on similar points have in some instances been conjoined. The whole revision has been performed with the most scrupulous care and diligence. The editor has retained no sentiment, which it was thought could offend the most scrupulent Protestant ear; and on the other hand, has conscientiously avoided making the author speak sentiments not contained in the text. He felt himself at full liberty to expunge, but not authorized to add or alter.' The work is well adapted to be read, a little at a time, and whenever it can be taken up for a few moments. It is divided into short chapters; and it often assumes the form of a dialogue between Christ and his disciple. The following extract, from the 152nd page, may serve as a specimen of the spirit and manner that characterize this excellent book. Four Steps that lead to Peace. CHRIST. 'I WILL now teach thee, my son, the way to peace, and to true liberty of spirit. DISCIPLE. 'Gracious Lord! do what thou hast condescended to offer. Such instruction I shall rejoice to hear, for such I greatly need. CHRIST. '1. Constantly endeavor to do the will of another, rather than thy own: 2. Constantly choose rather to want less, than to have more: '3. Constantly choose the lowest place, and to be humble to all: and 4. Constantly desire and pray, that the will of God may be perfectly accomplished in thee, and concerning thee. Verily, I say unto thee, he that doeth this, enters into the region of rest and peace. DISCIPLE. 'Lord! this short lesson teacheth great perfection; it is expressed in few words, but it is replete with truth and fruitfulness. If I could faithfully observe it, trouble would not so easily rise up within me; for as often as I find myself disquieted and oppressed, I know I have wandered from the straight path which thou hast now pointed out. But do thou, O Lord! who canst do all things, and evermore lovest the improvement of the soul, increase the power of thy grace, that I may be enabled to fulfil thy word, and accomplish the salvation to which thou hast mercifully called me. ""O God, be not far from me: O my God, make haste for my help;" for a multitude of evil thoughts have risen up within me, and terrible fears afflict my soul. How shall I pass them unhurt? How shall I break through them, and adhere to thee? CHRIST. 'I will go before thee, and humble the lofty spirits that exercise dominion over thee: I will break the doors of thy dark prison, and reveal to thee the secrets of my law. DISCIPLE. A Prayer against Evil Thoughts. 'Do, O Lord! what thou hast graciously promised: lift up the light of thy countenance upon my soul, that every thought which is vain and evil may vanish before it. This is my strength and comfort, to fly to thee in every tribulation, to confide in thy support, to call upon thee from the lowest depths of my heart, and patiently to wait for the superior consolations of thy Spirit. 'O most merciful Jesus! restrain my wandering thoughts that are carried out after evil, and repulse the temptations that so furiously assault me. RELIGION, THE UNFADING FLOWER. By cool Siloam's shady rill, How sweet the lily grows! How sweet the breath beneath the hill, Of Sharon's dewy rose! Lo such the child, whose early feet Whose secret heart, with influence sweet, By cool Siloam's shady rill The lily must decay; The rose that blooms beneath the hill Must shortly fade away. And soon, too soon, the wintry hour Of man's maturer age Will shake the soul with sorrow's power, O Thou, whose infant feet were found Whose years, with changeless virtue crowned, |