ON THE NATURE OF SOUND DOCTRINE. tself, and discriminate it, and set it at the greatest distance from all other parties: but these the Apostle expressly, and in terms of abhorrence, excludes from the idea of sound doctrine, and urges Christians to avoid as repugnant to it. What the several sects have extolled as the soundest doctrine is, therefore, in the Apostle's sense, most unsound. According to his sense of it, the only sense which merits the regard of Christians, the bigot of every denomination, the tenacious partizan of any sect, necessarily deviates in some degree, and generally deviates the farthest. ness: 371 ligation; and this so plainly, that their partizans find it necessary to disclaim consequences which they cannot refute, and to throw in cautions, caveats, and distinctions, for rendering them, not conducive to, but barely consistent with, good practice, and which will always be forgotten or disregarded in the hour of temptation. Yet, by the most astonishing and the profanest abuse of words, tenets and explications, in their tendency immoral, are, by those who hold them, pronounced the most essential to sound doctrine, the most evangelical, the most honourable to the grace of the gospel: but so far are they from being sound, that they are in the very worst sense CONTRARY to sound doctrine; so far from being wholesome, that however fairly they be gilded over, however speciously they be dis 3. Sound doctrine means practical doctrine. The Apostle studiously and constantly connects this idea with the former; and they are in their nature intimately connected. All abstract definitions of doctrine, all abstruse ques-guised, they are a poison. tions about it, are in their very essence No opinion can be a Christian docwholly speculative; they are at best fit trine, whose direct and primary tenonly for informing the understanding, dency is not to holiness. God gave a too often only for perplexing it: their Revelation of the truth for this very natural effects are thorny disputes, con- purpose, by it to purify and improve tentions, divisions, not the active ex- the hearts, and to direct and influence ertions of Christian virtue and holi- the practice of men. Every part of it "Do men gather grapes of thorns, is immediately and powerfully condu or figs of thistles?" Mat. vii. 16. The cive to this purpose: all the precepts utmost they can claim is, that they may of the gospel, and all its principles be harmlessly amusing: they never conspire in promoting it. The former can be profitable. If it were possible prescribe the purest and the sublimest to determine them with the greatest virtue: the latter are even more diclearness and certainty, yet they could rectly subservient to it, they excite to not influence practice. Abstract ideas that virtue. They delineate those quaare too frigid to warm the heart; too lities, characters, and relations of perweak to draw out good affections; too sons and objects, which are fit for dim to be kept in view in the moment producing right affections, and promptof action. They are always in dangering to right practice towards them : of becoming hurtful: the discussion of them excites passions destructive of mutual love; attachment to them diverts men's attention from applying faith to practice; it leads them to lay too little stress on practice, and too much upon opinion. Many questions have even issued in decisions, on one side at least, sometimes on both sides, directly favourable to immorality. Some of the real doctrines of the holy gospel have been so grossly misrepresented in some pretended explications of them, as to be twisted into unholy principles of impurity and vice and to the real doctrines of the gospel, spurious doctrines have been superadded in some systems professing to be Christian, which by their necessary consequences make void all moral ob but of those which, though they were known, could contribute nothing to this effect, the Scripture takes no notice. For temper and action, it is not an apprehension of an object scien tifically accurate, that is necessary, but a conception lively, striking, and interesting: and such a conception the Scripture is careful to give of all the objects belonging to religion. It sets them not only in those points of view in which they can enforce piety and goodness; it is intent on setting them in every attitude in which they can most strongly enforce these; and it constantly and earnestly applies them to this end. A. G. Confess your ign'rance, and the urgent need [Though the Review of Mr. Cox's late | What splendid gift, what costly recompence, publication in the Congregational Maga- Shall serve to expiate thy dire offence! this-To private judgment bid farewell, zine, in our opinion, betrayed such profane-Join with Reviewers C-x and ring her knell. ness of mind in the writer of it as to render it unworthy of notice, we nevertheless gave place, last month, to some remarks upon it. The insertion of that article has, it seems, stimulated the writer of the following lines to second the remarks, in which he attempts to pay the Reviewer back in his own coin. We beg leave, however, to say, that we are not fond of seeing the subject treated in this way, and would caution our Baptist brethren against it. We are far from thinking that ridicule is the test of truth, or that banter and raillery are legitimate substitutes for scriptural proof and sound argument. When we meet with a writer who can treat the words of And if thou can❜st not make this business scan, Fly to tradition with what haste you can. God with the same freedom and familiarity If follow'd hard-turn round and charge again— which he would do those of his fellow- THE CONGREGATIONAL AGAMEMNON. Οσσον φερτερος ειμι σεθεν, στυγεη δε και αλλος Hom. II. Lib. I. ver. 185. MYSTERIOUS age! that honest men should dare And didst thou C-x, thou weak unwarlike thing! Interpreted with honesty and truth, Could bear thee up against the hostile host In such a common way the truth t' explain; * Could'st thou, whose partizans were never taught, * Vide Congregational Mag. p. 540. I'll tell thee with what arms to keep the plain : If beaten still-let beating make thee bold, But if some stings of conscience should remain, wet. Thus thou may'st soon the phantom prophet shame, But after all I've said, should'st thou refuse But crush these bold opposers of thy reign: Not only to receive, but to obey The truth, nor dare explain its force away. art seen, The "fairest of the fair," and beauteous queen, Her plain untutor'd dictates to proclaim; VERITATIS AMATOR. Ibid, p. 531. col. ii. ** Ibid, p. 531. col. ii. FURTHER REMARKS ON THE CONGREGATIONAL REVIEWERS. 373 FURTHER REMARKS ON THE CON- MR. EDITOR, Beta's remarks on the Review of Mr. Cox's treatise on baptism, in the Congregational Magazine, need only be read, to be admired, and approved. I have been led to consider a few passages in the same article, and if you think my reasoning upon them worthy of a perusal, you will much oblige me by inserting them in your excellent journal. Should your readers attach equal importance to this subject with myself, and feel a proportionate degree of warmth in the cause, they will not, it is presumed, be displeased at having their attention called to it a second time, at so early a period. The Review in question, is, I am aware, replete with mistakes, unfairness, and sophistry; in consequence of which, some may be disposed to think, it ought to be consigned to oblivion, which never, fails sooner or later, to conceal such inglorious performances from view. But it is written in a very imposing air, and is likely, on that account, to produce considerable impression. That these writers are imbued with the Polemic Spirit, (as they are pleased to term it,) more than is meet with decency, or the gospel, cannot admit of a question; all the guilt of which, however, they intend shall fall on the head of their antagonist. With equal propriety may Mr. Cox, if he has been betrayed into " glaring violations of candour, and decorum," than which nothing is more false, lay the sin at the door of their party. For it may be confidently affirmed, that in by far the greater number of instances, the Baptists have taken the defensive side of the question. The immense and truly successful labours of the venerable Booth were occasioned by the unhallowed declamations of Mr. Henry. When, at the distance of a few years since, this disastrous controversy was revived, the Pædobaptists were the aggressors. The pen of Mr. Birt would have continued to be in silence, had not he been provoked. Nor would the author of the life of Melancthon have gone out of his usual course, had not the Essay on Poptism imperiously demanded it. The same remarks will apply to other able writers in our denomination. It must then, we think, VOL. X. be obvious to every impartial mind, that the work of mitigating the heats and mischiefs involved in this contention, belongs principally to the instigators. They would have us be attacked on all sides, without a single effort, to repel their fiery darts. But it is vain for them to expect, we shall yield to the least degree of torpor in opposing the simplicity of the New Testament, to the papal rite for which they contend. It may also not be improper to inform them, that in maintaining this most righteous cause, we have sworn an eternal abjuration to all the quiescent feelings. The distinction which these Reviewers make between concessions and final convictions deserves especial regard, as it seems intended to perplex. That there is a distinction, it would be idle to disown. But when men as eminent for veracity as for learning, concede to us, that immersion was practised by the Apostles, and by other teachers in the purest ages of christianity, and that there is no evidence whatever in the New Testament, of infants having been baptized, what distinction, we would ask, are we to preserve between these concessions, and final convictions, except such as subsists between cause and effect? If the question were proposed, why these holy men made such concessions, the simple and honest reply would be, because they were the result of their final convictions. No one can be so ignorant as not to be sensible that they are on this ground, chiefly valuable and important in the estimation of every intelligent baptist. There may, it is evident, be final convictions, both as to what we confess, and what we practise. The assailants of Mr. Cox, for example infer, that because the men whom we esteem their best writers, practised infant baptism, this was the result of ther final convictions; and we have yet to learn, what Rule of Logic is violated, when from the remarks which they make in favour of us, we conclude they proceed from the same cause. That they appear inconsistent in this light, both as authors and as christians cannot be denied; but since we, in our conclusions, stand on terra firma equally with our brethren, we leave with them the onus of removing this exception to their character. It is perhaps not to be wondered at, that our brethren should 3 C century, namely those who came the nearest to the times of the Apostles, speaks of baptism being administered to infants, they instantly proceed to confront him, by remarking that it is mentioned by writers in after centuries! The term which Mr. Cox employs is earliest; they are satisfied with the positive degree "early,"-determined, it should seem, still to be led with the most facile obsequiousness, by that spirit of sophistry with which their paper is so deeply imbued. The whole of their remarks on this part of the subject only serve to shew, as might be expected, that they are no great adepts in applying the analytic art to questions of difficult investigation; and that in the management of probable evidence, they have not been severe students in the school, whence issued the Hora Paulinæ, and the Analogy of Natural to Revealed Religion. feel hurt at our laying so much stress on what these great and good men have advanced in relation to Antipædobaptism; but that they should for this reason, treat us with such unsparing ridicule, may justly excite surprise. Their acquaintance with Mental Philosophy, has taught them that the understanding is led as by a sort of instinct, to attach uncommon weight to any assertion which it is to the interest of the party to repress for the simple reason, that no such assertion would be made, but for the force of truth. But " go we on" to other remarks of these sons of sophistry. When, with many notes of admiration, they exclaim, "What concessions have not some Protestant writers made to the Romanists! Trinitarians to Socinians! Some Dissenters to the Establishment! Some Arminians to Calvinism," we must beg permission to state, that the cases are not parallel. First, these But it is time to meet the charge concessions may be viewed, as having which they prefer against us, as misbeen made, while on the arena of con- taking the very nature of baptism. tention in the midst of mighty conflict, "They (the Baptists) invert its import; when some commanding intellect co- and instead of making it a seal of what ming into contact with one of less God will be to us, they make it a seal of energy, certain invasions were made, what we are to him. Instead of its and the conquered were obliged to being a matriculation, they wish to make yield. But without a weapon, or a foe it a declaration of proficiency, and a seal in sight, without even the thought of of spirituality." To this we reply: our contention, while pursuing their silent ministers merely require a profession of and holy march in the field of argu- faith and repentance as a prerequisite to ment and exposition, these Pædobaptist their administering the ordinance; and writers sua sponte, and without solici- the reason is at hand; Christ and his tation, made the concession which we apostles said, "Repent and be baptized;" deem to be so important. Or, secondly, and when the Eunuch inquired, "See, Protestants, Socinians, and other wri- here is water, what doth hinder me ters have conceded certain points, which from being baptized?" Philip rejoined, they have, on mature deliberation, "If thou believest with all thy heart viewed rather as cumbersome than as thou mayest." Now, we ask, in what useful or ornamental appendages to respect do we invert its import? The their respective systems. How widely answer is obvious, because we do not different was the case with the authors tread in the same steps as our brethren. on whose acknowledgments we so They might have spared the pompous much delight to depend, since it cannot passage now quoted, since it amounts to be concealed that these throw an air of nothing more nor less, than to affirm inconsistency over the whole perfor- we are in the wrong, while they are mance in which they appear, and de- void of mistake, which is the thing to tract, in some degree, from that sanctity be proved. Thus, to make the sentence of character in which the men by their complete, they may join to the highwritings and biography have been sounding word matriculation, the Latin handed down to posterity. phrase," Petitio principii," for here it is seen in its full dimensions. So far from making baptism a seal of what God will be to us, or of what we are to him, we do neither; but leave the work of sealing to the Holy Spirit, as his peculiar office. To assert, we wish to make the ordi It must surely have afforded Mr. Cox no small amusement to follow these civil reviewers through their analysis of the "said question of antiquity;" for after our able advocate had stated, that not one of the writers of the first BLASPHEMY NOT COGNIZABLE BY THE MAGISTRATE. nance in question a declaration of proficiency, is grossly to misrepresent our sentiments. It is true, we require as a prerequisite, scriptural views of repentance towards God, and faith towards our Lord Jesus Christ; but these are among the first principles of the religion of the New Testament. In insisting on the use of the sacred rite, none can be more explicit than we, in adverting to it, as introductory to those more special privileges and blessings by which only the believer can become proficient. We do indeed glory in baptism as a sign of spirituality, not a seal, which is in our estimation an inappropriate term. Infant sprinkling or pouring has always appeared revolting to our minds, not only as a carnal, but as an irrational ceremony. Nor do we hesitate to affirm, that this is the mill-stone about the neck of Pædobaptism which will sink it into the depths of the sea, when the church shall behold brighter days of purity and peace. 375 word has the same number of roots as letters of which it is composed: for example, pop has three, and poptizo seven. Again: according to our northern friend, and even to the Stagyrite philosopher too, if this translation be correct, the root of a word is at best only a significant sound. But to borrow a quotation from the author of the Philosophical Enquiry concerning Universal Grammar: "To language a meaning or signification is essential." It not only addresses itself to the function of hearing, it draws forth the excecise of the understanding. In not attending to this distinction, Mr. Ewing has given quite a new aspect to the present controversy. We have at length learned, that the church has for many centuries been thrown into a state of convulsion by a strife about sound, rather than of sense. But as neither he nor his brethren are likely to concede to this, we are at a loss to conceive how he or they can fail to allow the translation referred to, as most unfortunate, and that a root must at least be a word, and that word a certain and significant meaning. It is astonishing, since these Reviewers are so copious in attempting to expose the arrogance of Mr. Cox, they should not have referred to his bold daring, in calling in question the accuracy of Mr. Ewing as a Greek translator. To us it appears, with all the clearness of mathematical demonstration, the lexicographer is mistaken. We shall close our account with these Reviewers by shewing why we think so, though not without remarking, that they who could" advance such unfair statements as those to which we have adverted, with others which we could easily mention, cannot be thought of being much in the habit of giving their understandings a holiday. Instead of allowing them a free excursion, they act a more cruel part, Eolus like, "they confine them in chains and in a prison." But one word with Mr. Ewing. It is not often the case, that the precise meaning of a term is so accurately defined as is σroxov in the passage cited from Aristotle. As well from the nature of the critic's subject, which is the analysis of a sentence into its component parts, as from his own illustration, may it be confidently affirmed that the strict and proper meaning of Toxov is element or letter: to which it may be added, that it is uniformly so translated in the numerous passages in which it occurs in Harris's Notes to his Hermes. Whence it is most certain, that every BLASPHEMY NOT COGNIZABLE In the last number of the Baptist Magazine, I find an article entitled, Blasphemy cognizable by the civil magistrate." It is to be regretted, that the writer of that article did not set out with defining the term "blasphemy" with precision and accuracy; telling us what comes under that denomination, and what does not. Had he done this, we could have better appreciated the value of his labours, and should have been prepared to say how far we agree with him in his conclusion, and where we demur. But leaving this matter, as he has done, totally unexplained, he has effected nothing to purpose. The learned Dr. Campbell has investigated the import of this Greek term, at great length, in his Preliminary Dissertations, Diss. ix. part ii. He sets out with telling us, that "Baouia properly denotes calumny, detraction, reproachful, or abusive language against whomsoever it be vented." Now admitting this to be a just definition, I ask J. I. whether he means to plead that every thing which comes under this description is "cognizable by the civil |