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"Those who know any thing of the force of habit, and long attachment, and believe what I have stated on this point, will not readily think that these conclusions have been either partial or hasty on my part. To acknowledge an error of so long standing may be supposed to be attended with some feeling of humiliation to quit an Establishment, with which I have been connected by so many endearing ties, cannot be entirely unaccompanied with feelings of another description! but the truth cannot, must not, be sacrificed at any shrine. The sweet and inestimable privileges of union with Christ, and its consequences, seem to be exhibited to my view by immersion, sup

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ported by Scriptural authority: and as 1 unfeignedly believe these principles and ideas, to be, in simplicity and godly sincerity' the principles and ideas of Scripture, the inward and spiritual grace,' of which Baptism is a type, you will not be surprised to hear from myself, of what, perhaps, common report has already apprised you, that I have fully made up my mind on being baptized; sensible that I

am in the condition of those who have never yet complied with this command

of our Lord; and that, as I mentioned in my last letter to the Bishop, 'the Church of England, or any other Church, that prescribes the Baptism of Infants, teaches for a doctrine, the commandment of man.'

Thus we are brought to the third particular above mentioned, namely, to notice Mr. Cowan's avowal of his present intentions and future prospects. Although he has declared his purpose of being baptized, he declines connecting himself with the Baptist societies already existing in Bristol---of which it appears there are three, under the pastoral care of Dr. Ryland, Mr. Roberts, and Mr. Holloway---preferring to receive the ordinance of Baptism at the hands of Mr. Baring---one of the ministers who about two years ago seceded from the establishment. From a note, at the foot of page 44. of the pamphlet before us, we learn that an intimation of Mr. Cowan's intention in this respect, has given rise to a variety of reports and to much discussion in Bristol, which has induced him to enter upon a brief explanation, with a view of justifying his conduct in this particular instance; and on this part of the subject we shall take the liberty of offering a few observations before

we close the article.

Although it must ever be a source of inexpressible satisfaction to those who are themselves sincerely engaged

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in the kingdom and patience of Jesus Christ, to contemplate the progress of divine truth in the world-to see it triumphing over the prejudices of delusions of Antichrist-and introthe human mind-subverting the ducing the disciples of the Saviour

into that freedom from the doctrines and commandments of men which is their inalienable birth-right; yet it were altogether unreasonable to expect that the human mind should be prepared to take in at once, the whole will of God concerning their duty as the subjects of his kingdom. 4 teachable disposition of mind is indeed essential to our being Christ's real disciples, Matt. xviii. I—5. For while "the wise and prudent" of this world, have their minds blinded by pride, prejudice, and carnal reasonings, God reveals the mysteries of his kingdom to those who "as new born babes, desire the sincere milk of the word"

who implicitly believe what he says, and who make conscience of obeying all his commands. But the path of the just is as the shining light which shines more and more unto the perfect day: And this applies as truly to our obedience to the divine will, as it does to our acquaintance with the doctrines of the Gospel, and consequent joy in the truth. It is of the highest importance for a Christian to have his mind always open to conviction, and anxiously desirous to know and do the whole will of God. This, and nothing short of it, is to be a disciple indeed. Mr. Cowan, and the other clergymen who have recently quitted the establishment for conscience sake, have done nobly in that act, and are so far entitled to the unfeigned respect and affection of all their fellow Christians. We honour them from our hearts, and fervently pray that the blessing of the God of Jacob may rest upon them. They have descended, it is true, from an elevated station-but surely it ought not to excite any surprise, that they are not yet prepared to take their standing upon the common level to which it is the will of Christ that all his disciples should be reduced, Matt. xx. 25-28. The doctrine of the cross of Christ can alone produce this effectually-but the more deeply they drink into that humbling, and selfabasing doctrine, the more will they be reconciled to take the lowest room." Let their brethren, then,

allow time for this, and beware of putting stumbling blocks in their way, or contributing by their improper behaviour to impede their march of sentiment. It was with real concern that we read the following paragraph towards the close of Mr. Cowan's pamphlet.

which, it seems, he does not agree with them; but in both instances, we think they are right and he is wrong. The first is, the doctrine of a progressive sanctification-the other, that the moral law is a rule of life to believers.

1. With respect to the doctrine of sanctification. We have long had occasion to remark, that, in almost every controversy which has arisen among Christians, much confusion has been occasioned by the disputants taking partial views of the subject, as it lies in the word of God; confining their attention to one side of a question, without taking into their consideration the whole doctrine of the scriptures concerning it. This is obviously the case in the instance before us. If Mr. Cowan would impartially examine the New Testament on the point, he would presently find that the inspired writers, treat of the doctrine of sanctification under two different aspects. The first is that which, for distinction sake, we may call the sacrificial sense of the term; in which sense, we admit, the term "sanctify," is mostly used in the epistle to the Hebrews. We shall quote a few texts in proof of it.

"As to what is denominated the religious world, the more I know of it, the more inclined I am to knew less of it. While I see professors living and acting as others do, find in them, the most bitter persecutors of those who believe in a finished redemption for all the elect of God, and would, from feeling this desire from love, to live godly in Christ Jesus,' and yet at the same time, hear them talk of progressive sanctification, and of the Law being a rule of life to Believers, I must be pardoned if say, the society of those who are branded with the name of Antinomians, is infinitely preferred by me-men, who, while thus stigmatized, know their Bibles better, and live as close to God, as any I have met with, and who love, when meeting together, to converse of what Jesus hath done for their souls, instead of passing their time in religious gossipping, in censuring others, or in praising themselves, by talking of their humility, &c. &c. By their fruits ye mianism, the Lord make me more Anti-Thus, the apostle says, "For he that

shall know them.' If this be Antino

nomian still. Amen.

Sept. 17th. 1817.

Mr. Cowan will, we trust, allow us the privilege of offering a remark or two on this extract. In fact he has himself invited us to it, when he tells us, p. 49. that " on the score of doctrine he seeks no indulgence." That part of the quotation which respects the conduct of the professing part of the inhabitants of Bristol, we consider as beyond our province, and we therefore meddle not with it further than to say, that we hope Mr. Cowan has sufficient candour to distinguish between truth and its professed friends, and not to blame a whole denomination of Christians for the indiscreet conduct of a few individuals who may chuse to class with them. Of the religious people in Bristol we know nothing: let them defend themselves if they are able to do so-but if the complaint be well founded, it will be wise in them to lay the subject to heart and study to correct what is amiss. There are two points of doctrine however to which Mr. Cowan refers, as held by the Baptist churches in Bristol, and in

sanctifieth, and they who are sanctified, are all of one" [nature, family, or father] Heb. ii. 11. Again: "For if the blood of bulls or of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the Eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God." ch. ix. 13, 14. Once more: "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." ch. xiii. 12. By this act of suffering Christ not only atoned for their sins, but also consecrated them to God as his peculiar people; and to complete the service of their Great High Priest he carried his blood into the heavenly sanctuary to present it in the presence of God for them, even as the blood of the sin-offering, under the law, was carried by the high priest into the earthly sanctuary, ch. ix. 12, 24. And thus Christ, hath by his one offering "perfected for ever them that are sanctified," having obtained eternal redemption for them. In this sense, we presume no Christian talks of the

doctrine of progressive sanctification. | Cowan doubt whether he, as a be It was a single act and perfected at liever in the Son of God, be under once by the shedding of the blood of any obligation to keep these precepts, Christ—“the Lamb of God who or in other words, to make them the taketh away the sin of the world." rule of his life, we entreat him to take See Heb. x. 5-10. But the New any one of them-for instance "Thou Testament writers also speak of sanc- shalt not kill-thou shalt not stealtification in a moral sense; agreeably thou shalt not commit adultery”'-or to which, to be sanctified, signifies to any other he pleases to select, and be made holy by a renovation of the let him seriously ask his own conspirit of the mind, being created after science, whether he be at liberty to the moral image of God in righteous- violate it with impunity. The man ness and true holiness. Eph. iv. 23, who should answer in the affirmative, 24. This sanctification is produced whether believer or unbeliever, we by the Holy Spirit, and so is termed should think a fit object for the care "the sanctification of the Spirit." of Dr. Munro! but if he answer in 2 Thess. ii. 13. 1 Pet. i. 2. but it is the negative and allow that it would by means of the truth that this is be sin in him to transgress it, he effected, and hence Christ prays plainly shows by such answer that his "Sanctify them through thy truth, thy objection is a mere quibble-an idle word is truth." John xvii. 17. It is strife of words. The truth is that through the knowledge and belief of the moral law is the eternal rule of that truth which testifies of redemp-righteousness, and consequently is tion from the curse of the law by the not like positive or temporary instiblood of Christ, that men are not tutions, which depend entirely upon only justified, but also sanctified the will and pleasure of the Instituthat they become dead unto sin, and tor-but is founded on the very naalive unto God. Rom. vi. 6, 7, 22. ch. ture of God, being a transcript of his vii. 4—7. Col. ii. 11-15. and from this holiness, justice and goodness-on inward sanctification proceeds holi- our relation to him as his creatures ness of life and conversation, for the and the subjects of his moral governsubjects of it are led to deny ungodli- ment-and on our relation to one ness and worldly lusts, and live sober- another as possessed of the same ly, righteously, and godly in this pre-common nature, and connected by sent world. Titus ii. 11-15. This various ties. It must consequently holiness or sanctification, which is remain the same, in substance, under essential to our happiness in the en- every dispensation, and nothing can joyment of a holy God, must, in the either relax or destroy its obligation very nature of the thing be progres-upon the creatures of God. Christ sive-and indeed it admits of as many has indeed fulfilled it in the room degrees in the saints on this side the and place of his people as their_subgrave as there are degrees of know-stitute and representative, and deledge, faith, charity, and every other Christian grace. It is perfect in none of them while in this world; for the most advanced of them, even those who are termed fathers, in distinction from babes, in Christ, still carry about with them a body of sin and death, from which they groan for deliverance, saying with the Psalmist, "I shall be satisfied when I awake in thy likeness." Ps. xvii. 15.

2. Mr. Cowan also objects to the Baptists of Bristol, their considering the moral law as the rule of life to believers-an objection as old, we believe, as the days of Dr. Crisp, but of which it has always confounded us to make out the grounds and reasons. The moral law, as delivered to Israel in the Sinai covenant, comprises ten precepts. See Exod. xx. Now if Mr.

livered them from it as the condition of life, or the terms of their acceptance with God—but still he has delivered it unto his redeemed people, under the covert of his own blood, and enforced it upon them by his redeeming love, and by the rewards and punishments of a future state. See Matt. v. 19, 20. Rom. xiii. 8—11. James ii. 8-13. The spirit and substance of this law was imprinted on Adam's heart at his creation, and is summed up by our Lord in two particulars, namely, perfect love to God and our neighbour-duties which are of eternal and immutable obligation upon all the people of God. Matt. xxii. 37-41. It would be easy to enlarge on this subject, and expose the utter absurdity of the contrary sentiment, but we hope these few re

marks will be deemed sufficient to | THE GREAT AND GOOD BISHOP TAYinduce Mr. Cowan to review his principles, if not to remove his objections.

LOR lived at a time when the doctrine of Toleration was very imperfectly understood in this country; and, by Were it not that we have already the two great contending factions, devoted so many of our columns to the Episcopal and Presbyterian, perMr. Cowan's pamphlet, there are haps, still less relished. He was several other subjects on which we unquestionably a man of great genius could have wished to offer a few ob- and very extensive learning; intiservations, particularly the intima-mately acquainted with the Holy tion at p. 46. of his using a printed Scriptures, and well read in the Liturgy in public worship! This is a Fathers and Ecclesiastical writers, pretty plain indication that though both of the Greek and Latin church. the clamours of conscience have com- He was also tolerably versed in the pelled him to withdraw from the civil and canon Law, together with all establishment, he still fondly clings the various branches of polite literato the skirts of the "Mother of Har- ture. He had thoroughly digested lots," or, at least to those of her un- all the ancient moralists; with the chaste daughter! These half-hearted Greek and Roman Poets and Orators, dissenters, of whom we have several and was conversant with the best among the ministers in the Metro- French and Italian writers. These polis, are a perfect non-descript in the acquisitions rendered him one of the kingdom of Christ. Was it thus greatest divines of the age in which that Owen and Charnock and Bates he lived, and, combined with his and Howe and "the noble army" of amiable personal qualities, they conthe Puritans in general acted, when stituted him, one of the brightest driven out from the church of Eng-ornaments of the Episcopal church. land? Far otherwise. But it is manifest that Mr. Cowan is hitherto very partially enlightened into the import of Christ's good confession, which he witnessed before Pontius Pilate, when he declared his kingdom to be not of this world. When his other avocations shall allow time for it, we with all deference beg leave to recommend to his perusal," Towgood's Dissent from the Church of England fully justified"-" Theological Dissertations, by the late Dr. John Erskine, of Edinburgh"---" An Essay on the Kingdom of Christ, by the late Mr. Abraham Booth"--" An illustration of Christ's Commission to his Apostles, by Mr. M'Lean"---and though last, not least deserving of his regard, Mr. Glas's "Testimony of the King of Martyrs"---though the volume we believe is now rather scarce and difficult to be met with:

fervent; and his practice of the His piety was steady, rational, and several duties of Christianity truly exemplary. He was remarkable for his humility, being always courteous, affable, and easy of access, even to persons of the lowest ranks. He never sary to keep up the dignity of the considered arrogance and pride necesEpiscopal character; but was distinguished as much by the meekness, gentleness, and loveliness of his disposition, as he was by his superior attainments. His cotemporaries describe him to have been extremely handsome in person; possessing a voice uncommonly harmonious: so that as an orator, he excelled; while his sweet and obliging disposition, and the urbanity of his manners, joined to the acuteness of his wit, and the extent of his knowledge, rendered his private conversation equally deA Discourse on the Liberty of Prophe- less distinguished for his benevolence lightful and instructive. Nor was he sying, with its just limits and temper, and humanity: for he is said to have showing the unreasonableness of pre-expended nearly all his income in scribing to other mens faith, and the acts of beneficence and liberality to iniquity of persecuting different opi- the poor. nions. BY JEREMY TAYLOR, D.D. Chaplain in ordinary to King Charles I. and Lord Bishop of Down, Conner and Dromore. A New Edition. London. Gale and Fenner, 1817. pp. 434. Octavo. pr. 12s. boards.

fruits of his genius in his writings, He has bequeathed to posterity the which are numerous, and which, though the style may want something of the ease and polish of modern times, will ever remain an exhaustless mine of rich information. In

the Volume now before us, he pleads | with great eloquence and force of reasoning, the noble cause of religious liberty--or the rights of conscience. It is unquestionably an excellent treatise, and has deservedly obtained high applause from the most enlightened friends of religious freedom and the common rights of mankind-though, as might naturally be expected, it has, in the same proportion, extorted an effusion of spleen from bigotted zealots, and been as liberally censured by the advocates of ecclesiastical tyranny. Such a work, however, should never be allowed to be out of print; and the publishers of the present handsome edition, will, we trust, not only be liberally remunerated but encouraged to similar undertakings by the suffrages of the

friends of freedom.

The publishers have given, at the close of the Work, the Bishop's Statement of the litigated Question of Infant Baptism, which will of course furnish an additional recommendation of it to the advocates of that practice. We cannot indeed say

that we think the learned writer's monstrative on this point, as it is on reasoning is quite so clear and dethe subject of toleration and the rights of conscience. He finds it necessary, we perceive, to go back to the Covenant made with Abraham, for an authority to baptize infants! but surely there is something very unaccountable in the fact, that a New Testament ordinance inust go a begging for its evidence to Old Testament types. We are, however, obliged to the good natured bishop for supplying us with an apology for not altogether agreeing with him on this disputed point. He seems to have been somehow aware that his arguments are not perfectly indisputable, and he candidly anticipates a demur from his opponents. To all this” says he, p. 325. " the Anabaptist gives a soft and gentle answer, that it is a goodly harangue, which upon strict examination will come to nothing: that it pretends fairly, and signifies little; that some of these allegations are false, some impertinent, and all the rest insufficient!" Were we questioned upon oath, as to our opinion, we really think we should not be found to differ very widely from the same judgment.

All the Elect children of God contemp lated as members of one body; gathered together under one head; and actuated by one spirit: in a few familiar thoughts, on John xvii. 21-24. Br ROBERT HARKNESS CARNE, A. B. Exeter, Gresswell; Button and Son; and T. Hamilton, London, 1817. p.p. 290. royal 24mo. pr. 2s. 6d. boards.

WHOEVER has attentively considered the style of the Evangelists and Apostles, must have remarked the singular simplicity which uniformly chabeen so profoundly penetrated, with racterizes it. They appear to have the ineffable grandeur and importance of the subjects on which they treat, as to think that, by applying to them only have eclipsed their glory-even the flowers of rhetoric, they should as the painting of a diamond would answer no other purpose than to obscure its lustre. Now, to us, there is something in Mr. Carne's style of writing, in the small volume before us, so very different from what we it exceedingly. We had no sooner have just mentioned, that we regret sented itself to us. entered upon the perusal of his Preface, than the following sentence pre

"The gentle breathings of the Spirit of truth, are not like [the irregular blasts of in one direction, sweetly wafting the vesthe prince of darkness]-they ever blow sels of mercy, through the same channel of scripture doctrine, to the fair havens in the kingdom of Immanuel. Having Jesus for our pilot, and his word for our chart and compass, it is good to spread our sails before such heaven-born gales, and to have no other desire, than for our barks, throughout the voyage of life, to

be under the immediate influence of that celestial wind, which, while bloweth where it listeth, is sure to bear us onward to our desired haven, in the pacific ocean of eternal rest." Pref. p. vi.

Alas! how unsuitable is this phra seology to the subject on which it is employed. The proper epithet by which to describe it is that of fustian.

tament, we are not only struck with Again: In reading the New Testhe simplicity and plainness of the style which the Holy Spirit has seen fit to employ in communicating divine revelation to us; but the strictest regard is uniformly paid to coherency in the sentiment. We can trace the concatenation of ideas in the writer's mind, and are never perplexed or be wildered by having extraneous matters

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