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difference; for repentance appears to be the beginning of conversion; it is the mere purpose of the soul; it is the mere change of the affections and the heart; and conversion is repentance carried out to its full extent, and this is apparent in the outward conduct of the individual. Hence the prophet says, "Let the wicked forsake his way, and the unrighteous man his thoughts, [that is repentance, the forsaking of his way and of his thoughts; now comes conversion] and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." And in proportion as a person is the subject of true reold things are passed away, repentance, will he evince in his conversion, that and that all things are become new."

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Feeling quite inclined to comply with the request of the Querest, as to concise remarks, I submit these to your perusal, and if they are deemed worthy a place in your periodical you are quite at liberty to insert them.

SELF-DEFENCE.*

To the Editor of the General Baptist Repository.

SIR, After, I had almost said, the awful chastisement I have received at the hands of one of your respected correspondents, and which is perhaps the most apalling castigation of which, in the memory of your readers, young or old, the pages of your periodical have been made the vehicle, I consider it quite necessary to inform any among them who may yet dare to consider themselves my friends, that I still continue to exist; and, as life and breath are mercifully left, I presume none of them, who make any pretensions to candour, will deny me the right of reply to what is curiously enough termed, a reply to Junius. In doing so, I shall first briefly allude to the original ground of controversy, and then pass to the immediate business of answering the letter of Machaon.t

In regard to the contents of the Wisbeach circular, I have only to say that nothing, so far as I know, has transpired in the discussion hitherto, to weaken the force of the arguments I brought forward to prove the fallacy of the representations that are there made. On the contrary, the result of the subscription offered for the purpose of carrying the object into effect, shows that I had the good fortune, in this instance, to agree in opinion with the majority of my

christian friends.

The letter of Machaon is so orderly, and I have so much respect for the venerable signature by which it is supported, that, in attempting a rejoinder, I must be allowed to divide it, after the formality of a sermon, into three parts: these, in the same reverend style, I shall follow with a few reflections.

Your correspondent then,

*This is inserted verbatim, as the writer has given his name. On the same principle we shall be willing to insert a rejoinder, when the personalities of this controversy must close.-Ed.

+ For the information of the unclassic reader it may be stated, that Machaon was an ancient physician, son of Esculapius.-Ed. VOL. 3.-N.S.

2

J. C. J. M.

In the first place, prejudges the whole question;

In the second place, he declares he will not reply to me; and

In the third place, he attempts to do so. Firstly. Throughout his commencing paragraph, as far as those dreadful words, cacoethes scribendi, he assumes the place of the public; he takes his seat upon the bench, delivers judgment in the cause, and I need not say, passes sentence against me. I am to be condemned to silence: against this I protest, as an unmanly, unfair, and unsatisfactory mode of settling the dispute.

"Marmion, Marmion to the sky,
De Wilton to the block!"

Is a cry which, in the roughest warfare, dis-
graces spectators only: chivalry never knew
it to escape from the lips of a combatant.

Secondly. In terms to which I shall apply no epithet, for their own refinement will rcecommend them, he asserts his determination not to examine what I have said. I hardly dare, Mr. Editor, literally repeat him; but he must bear the responsibility of the language. He will not "Dissect the unsightly and misshapen thing, to which the disordered imagination and perverted judgment of Junius have given birth." 1 must presume he is too proud : he considers it beneath the dignity of his patron shade to step forth from the mists and grandeur of antiquity to such a task. However, as I have not the same reason, I shall not follow his example; but comfortably draw on my sleeves, and taking scalpel in hand, proceed cheerfully to the exertion of getting out some aspects of the "wondrous frame" he has constructed. In doing so, I am persuaded that to display the fair proportions of its various parts, and the uniformity and adaption of the whole, would be a luxury to any anatomist.

Thirdly. The reply of Machaon opens with his own version-a version by no means destitute of eloquence-of the transaction which furnishes the subject of debate, by the help of which, as he neither controX

verts nor alters anything which has been in virtue, and acquire the flattering possesstated before, it is to be hoped that, in ad- sion of an accomplished character only by dition to our previous knowledge of the facts, such a miserable destitution of principle; we may, in time, become masters of the we are better without them than with them. history. In the course of it he informs us Let them be great; we will be honest. To that the seven gentlemen who signed the give double force, however, to this considercircular had no intention to arrogate to ation, he asks the convincing question, "Why themselves more wisdom than falls to the are we so anxious, on important public ocordinary lot of mortals. I am glad they casions, to secure the services of ministers had not; and I quite agree with him when of other sects? Because," he replies, "their he adds, that he is disposed to question minds are more enlightened, their underwhether all the wisdom of the wise centres in standings are better informed, their judgthe academical committee, as "he is confi- ment is sounder, and their talents are of a dent that several of them, with their Church- higher order!" To the entire sense of this es, are of their opinion relative to the man- passage I offer a flat denial. I say that, take a sion in question." In the midst of this specimen, number for number, of the minisflowing statement I am sorry to observe the ters of our connexion, either the students iminsertion of that motto of august extraction, mediately leaving the academies, or the pas"Evil be to him that evil thinks." For though tors settled over the Churches, and they are he may represent the morality of the kings equal to any ministers in England. Let and queens of England, I believe it stands me not be misunderstood. I do not say in direct contradiction to the precepts of that they are, in every instance, such learnHim who teaches us, under all circumstan- ed and such useless scholars, such fascinaces, to return good for evil. Machaon. ting or such profitless companions, or such passes forward from narrative to argu- inaccessible gentlemen, as some of their ment, and justifies the project of a college by analogy. "The bridegroom," he says, 66 prepares for the reception of his bride, the merchant for his merchandize, and in the establishment, among the Wesleyans, Inde. pendents, and Particular Baptists, colleges have been erected for the reception of tutors and pupils." Any one accutomed to close thinking will immediately see that there is no resemblance or relation whatever between the ideas contained in his third clause, and those of his first and second. The chain of analogy is broken at the word merchandize; and as its whole value depends upon its holding good here, it being the point of connexion between the illustration and the object to be illustrated, the whole of the reasoning, and logical merely as it is, is not worth a straw. Had he in this breach substituted the clause," and the tutor for his pupils," the argument would have been brought to a termination with consistency. "And where is the folly," he enquires," in our denomina tion adopting a similar line of conduct?" The folly is, we cannot afford it.

The next material in the shape of argument, referring to the subject—for your correspondent may well suppose it anything but agreeable to me to encounter the smart passage with which he closes the paragraph is that in which he makes the allegation, that the inferiority of our academies in "ap. pearance, accomodations, and the range of education pursued in them," has driven away young men of "respectable family connexions and considerable classic acquirements." I reply, that if the young men to whom he alludes, as they rise in attainments so fall

more fashionable contemporaries; but I do say they are as good ministers. I value a machine by the work it does; and (I trust the order will excuse me) I value a minister by the good he accomplishes: he is the best man who does the most good; and I am sure the history of our ministers in this respect will bear comparison with any. They are as much respected, as truly respectable, and as successful as those of any other denomination; nor will I abate my pride in them, until Machaon brings proof positive to the contrary. Talk of "bowing down abject and couchant!" Why, my hero quarters his arms with the very emblems of his shame. In regard to the vulgar foible to which he alludes, as an evidence of the truth of his aspersion, the practise is both absurd and disgraceful; it can only exist in a state of transition from the lowest degradation and the densest ignorance; and now only occurs amongst us with a frequency that deserves the name of custom, in those Churches farthest in the rear of intelligence and improvement.

"Who but Junius, sapiently supposes that we affirmed, either directly or indireclly, that if a man can lift a hundred-weight he can lift aton." Mr. Editor, I must refer to the circular: these are its words—“It will be just as easy to raise a large sum as a small one." These are all English words, and we can all understand them; therefore no reader need feel himself excluded from the opportunity of entering into the question, and forming his own judgment. I say the same line of reasoning will carry us to the conclusion, that it is as easy to raise £3000 as £300.

And what is the difference, so far as the question of difficulty is concerned, between raising money and lifting a weight? none, certainly. Then if Machaon says that we can just as easy raise a large sum as a small one, for example, £3000 as £300, I may with equal propriety say, a man can as easily lift a ton as he can lift a hundredweight. I put it to any one, as a rational being, whether the argument in both these cases, is not parallel? But Machaon re verses the proposition. He would say, "if a man can lift a ton, and is only disposed to lift a hundred-weight, we should denominate him an idle vagabond." This sentence would carry the whole question but for one word in it; it is a very small one, and the sentence would perhaps read as well without it; it is certainly very mortifying to have such little impediments to contend with, but I must say this is abomi. nably in the way. It is the word if. If you could get shut of that word satisfactorily, there would be no doubt about the matter, we could raise the college sure enough; but unless you can, it spoils every thing. Still, as Machaon says, he has reversed the proposition: that is something. He crosses and re-crosses the ground as prettily as may be; but there, in my opinion, the merit of the performance ends.

men,

"The King of France, with forty thousand Marched up the hill, and then-marched down again."

So much for the arguments of Machaon. I have reserved his personalities for my Reflections. And what should you think, Mr. Editor, my reflections on so interesting a topic are? why, Sir, after

"Chewing the cud of sweet and bitter fancy" ever since the appearance of his letter, they are so numerous and peculiar, that I can hardly describe them. But I will try (as I am in a skeletonizing humour) to arrange them a little, so that you may have some idea of the confusion they have created in my mind. The remarks, then, which he has seen fit to pass upon me, may be classed into those that are unnecessary, those that are untrue, and those that, alas! are founded in fact.

II. The untrue. "If Junius, instead of carping at words, attempting to be witty, and imputing improper motives, had gone and done likewise, and induced others to follow his example, the building, which would have been an ornament to the connexion,' would have been secured as a college." I had no idea I had so much influence: I am much obliged to him for the compliment, but I should value it more if it was not deficient in an essential quality-truth. As to the misconduct which has prevented the fulfilment of his hopes, I have only to say, I never carped at words, I never attempted to be witty, I never imputed improper motives.

III. The true. Under "confirmation strong as holy writ." Machaon charges me with being a young man.

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One word of advice ere we part. Should my brave antagonist again seek the field, let me suggest to him in the interval to be

stow some attention on the state of his him draw a sword as bright as his honour. weapons. Let us have the pleasure to see As a brother knight of the lancet, I feel bound, in frankness, to tell him that several of his sallies this time have failed entirely because the edge of his instrument was not smooth. Such marks of negligence are a reproach to our "gentle passage of arms;" and although, having received no harm, I cannot weep for myself, I have too much that is tender in my nature not to heave a sigh over a lily which, having escaped with its snow unstained from the dissecting room, the fates have, for such a misfortune, doomed to defilement in the dust of our vulgar

arena.

I remain, Sir,

The mutual friend of yourself
And Machaon,
FREDERICK STEVENSON.

I. The unnecessary. The first motive he brings forward to prevent me recurring Loughborough, Oct. 9th, 1841.

to the subject, is "respect for my own character." Now, if he has described my cha

CLOTHING.

racter with propriety-and his powers of de- ON BAPTIZING IN WATERPROOF scription, I am sure we shall all admit are respectable-I fear but little respect is due to it. If his cause did not require every consideration in its favour, I think this might, with safety, have been left out.

In Reply to a Query.

SIR. The following piece was written prior to the appearance of your last, but not

in time for it. If it has not been superceded by the affecting relation in the September number, you will please to give it a place in your work.

R. H. Q. Your correspondent A., asks in the Aug. number, "Is it right for persons administering the ordinance of baptism to wear waterproof clothing? If so, may not the candidates do the same?-may they not be so attired as to be buried beneath the stream without the water touching them? Is not baptism in danger of another abuse?"

The fate of baptism has been singular; what may await it in future I am not able to divine; but if the administrator and the candidate shall be so encased as to be impervious to the water, it will surely have reached its climax. At present we are not prepared for this; whatever may be our views in respect to the minister, (that is, whether he shall have a wet skin or a dry one) we have still a sufficient sense of propriety to maintain, that the candidate must be" discreetly and warily dipped." If it could be shown that it was right for persons ad ministering the ordinance of baptism to wear waterproof clothing, it would not follow that it was right for the candidates to do so likewise. Their circumstances are in some respects dissimilar; but upon this I shall not now enter. But if it be right for a minister to exclude the water from his body by clothing, (say one eighth of an inch, or less if he pleases, in thickness) then it would be right, were it as convenient for him to do so, by clothing an inch, or even a foot in thickness. If such a dress were to be used, perhaps every one would be struck with its impropriety, but there is no difference, as to principle, between a foot and one eighth; the difference is only in degree. If a minister may go down into the water in such a dress, he may go down into a place built in the baptistry for his reception, and in that he may perform the sacred rite. In that, he would be in the water as much as in his waterproof; at least, the difference is only in the degrees of comparison. If a minister may use such a dress, he may stand, like our good churchmen, by the side of the "tub." But, upon whichever plan he may act, there will be a departure from the example of primitive times; and this, I think, is sufficient to show its impropriety. And then nothing, or next to nothing, is gained by such a dress, in point of warmth, for which I suppose it has been adopted. I have heard it said, that it is like "standing in a bed of ice." And further, I contend that such clothing is not neccessary, and ergo, should not be used. It would not be difficult to mention men who have administered the ordinance at all seasons, for a space of thirty, forty,

or even fifty years, without any inconvenience. In what are we better than our fathers? or rather, in what are we so much inferior to them? Why is it that that is necessary for us which was not for them? The use of such clothing needlessly lays open the ordinance to the strictures of our opponents, and therefore it is not wise to use it. They have asserted "that baptism by immersion cannot, in the North, be administered without great danger during twothirds of the year," and hence one of their arguments against it. Hitherto, the Baptists have been able, practically, to refute such assertions; but in future, if this dress be used, our mouths must be stopped. admit the danger, and show that some safeguard is necessary. I know nothing of the views of my brethren upon this subject, but as to myself, I can say that I will either attend to the ordinance in full, or not at all.

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A Hint to Young Ministers. Dear Sir,- Permit me to suggest something to a certain class of your readers which it is presumed may be useful. When Dr. Carey was a young man, a friend said to him, "A good thought is worth a golden guinea!" Many of your friends will perhaps say, Some good thoughts are worth many guineas.

Words are things; and a drop of ink, like dew, Falling upon a thought, may make thousands, Perhaps millions, think."

It has struck me, in the retirement of my friend's house this morning, through your pages to recommend to my younger brethren in the ministry an acquaintance with the contents of their Church books. The re-perusal, or at least cursory survey of their contents, would often prove painfully interesting and instructive. It has been my practice on entering on a new sphere of labour, immediately to inquire for the Church book, and then to read it. The older the book, the more interesting the task; and more than one venerable book of this character, looking back upon the seventeenth century, has passed under my observation.

I need not dwell upon the advantages of this practice. The history of the Church becomes familiar to the minister; the family history of some of his most valued and influential friends passes under his review. How touching the inquiry which he may make, and what feelings of tender solicitude and recollection are touched when he inquires, "Was, formerly a deacon, your father? Was your grandfather, or your uncle?" Friends," Beloved for the father's sake," should be the objects of our particu

lar regard and attention.

The system of kept. In some Churches the earlier records Church government is studied to advantage are lost, and in others no entries appear to in these old records. We learn from the have been made for months, and scarcely wisdom of our fathers: we see "how they for years. "These things ought not to be." could not bear them which are evil; how The apochryphal writer says, "Deliver all firmly and unanimously discipline was ex- things in number and weight, and put all ercised, that "others might fear." Here we things in writing;" the motto to a system learn the instability of profession in many of book keeping by double entry which I characters. Ah! how many "ran well, but learned when at school. Ah! the merchant something hath hindered them." Their ex- has double entries, but how many officers clusion, or withdrawal, disfigure the fair and in our Churches are too negligent to give a venerated pages of our local Church history. single entry to the records of "the Church Blotted out of the records of "the living in of the living God, the pillar and ground of Jerusalem," where, where are many of them? the truth." The Lord smile upon our The ravages of death presented by these re- Churches, and officers, and pastors, and cords is very affecting. Where are many may the future history of their proceedings who were baptized forty, thirty, yea twenty, be increasingly to the glory of God. Then or even ten years since? How very many may many sing, have finished their probation,-" Your fathers, where are they? and the prophets, do they live for ever?" Nay, verily.

Regret will be felt at the irregular manner in which some Church books have been

"Then in the history of my life,
When men review my ways,
They'll read thy love in every page,
In every line thy praise."

VARIETIES.

THE BIBLE." The Bible is a universal boon to mankind; and we who believe in its inspiration should do our utmost to give it extension and effect. It is not written for any particular nation or age. It does not depend, for its authority or its vouchers, upon any Church, or all Churches. It stands upon its own peculiar evidences; and no more requires the endorsement of the Church to make it current, than the sun requires the authority of the astronomers to warrant our belief in its existence, or our perception of its light and heat. The Bible belongs to the world, like the air, the ocean, the rivers, and the fountains of water. It is a common light, a common blessing, the imperishable heir-loom of humanity: our whole inheritance lies there. No party can claim any special property in it; none has any right to monopolize it, or dogmatize upon its contents. It adequately vindicates its own claims, by the light and truth, and love which never forsake it. Happily, it has long since achieved for itsef an emancipation from the priestcraft which had restricted its circulation, and dictated its import to the world. It has since been gradually diffusing its light, and advancing towards that universal dissemination which its own prophecies foreshow as certain, and the auguries of these times indicate as near. Great and auspicious events to mankind seem to be travailing for their birthhour. But whatever character they may give to the eras which have yet to revolve, our own times have received their appropriate stamp; they can hardly miss the desig

AN OLD FRIEND.

nation of the Bible Age. Happy will it prove for ourselves, if we are found as diligent in studying the contents of the book, as we have been zealous in promoting its circulation."-Dr. Redford.

UNDUE FAMILIARITY WITH GOD IN PRAYER." The manner in which some men address the Majesty of Heaven is truly shocking; and if we lived under a less mild and gentle administration, we might well tremble for them, lest the fate of Nadab and Abihu should be their's whenever they approach Him, for it is strange fire, indeed, that they offer before the Lord. Some speak to the Almighty as though he were their equal; some as though he were their servant; some as though he were their debtor; some talk before him as though they were telling him a story for his amusement; some tell him the history of their neighbours, or their own, as though he were a gossip; some deal in vulgar epithets and mean expressions, as though he would be pleased with that which disgusts almost every one in the assembly, but him that utters it; some rave as though he were deaf, or asleep, or on a journey; and some scold and complain as though he were a servant who had not done his duty, or a fellow mortal who had failed in his engagements--all this is melancholy, but it is the truth. With the bare mention of these things, however, their impropriety appears. Let us diligently avoid every thing that is mean, grovelling, low, and unduly much less grossly familiar in our addresses at the

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