sense of the word as used in the New Testament. They are likewise less scrupulous in regard to purity of communion; but, notwithstanding this, to so low a condition is this class now brought, that four of their congregations in London were lately united in one; and it is not likely to exist for any length of time. In the mean time, their general assembly, consisting of from fifteen to twenty ministers, is still held annually, in Worship Street, London, on the Tuesday in Whitsun week, when one of the members preaches, and the affairs of their society are taken into consideration: and, we are told that they have thus met for upwards of a century.

Among their eminent men may be ranked the names of Gale, Foot, Noble, Bulkley, and Wicke; all of them, as far as I know, sound Trinitarians; and Foster, Burroughs, and Robinson, whose orthodoxy does not appear in their works. And they have still several very respectable ministers labouring among them, whom delicacy forbids me to name, as they also are not all of one mind on the subject of the Divine Trinity, or of the person of Christ.

GENERAL BAPTIST NEW CONNECTION.

THOSE who agree not only in their opposition to Pedobaptism, but also on: the subject of General Redemption, differ widely in regard to the doctrine of the Trinity; and this difference of opinion gave occasion, about fifty years ago, as already observed, to the subdivision of Baptists now to be considered, which has been denominated the Evangelical part of the General Baptists.

They are more zealous, more flourishing, and already more numerous than their less orthodox brethren, from whom they have departed, having about seventy congregations; chiefly, I am told, in the midland counties. They still keep up a friendly acquaintance with their quondam brethren in some outward things; but in matters more essential, particularly as to changing ministers, the admission of members, &c. they disclaim any connection with them. Their annual association is held at different places, by rotation. They established a seminary in 1798, called the General Baptist Evangelical Academy, and placed it under the care of the Rev. Daniel Taylor; but its patronage has hitherto been but small. It has lately been

settling with the minister, distributing the sacramental elements, which, among the Baptists and some other sects, are given to the communicants, not at a common table, but sitting in their pews.

removed from London to the extremity of Lincolnshire, where its prospects, we are told, are still less encouraging, and the connection yet suffers from the want of able ministers.

This class of Baptists likewise established a society in 1806, under the designation of "the General Baptist Missionary Society." For the regulations respecting its object, and the means of pursuing it, and for its progress and success, see the General Baptist Register:" and for a fuller account of this "New Connection of General Baptists," see the "Memoirs of the Rev. Daniel Taylor," by his nephew, Adam Taylor; or his "History of the General Baptists;" both works of recent publication.

Some of this class, I believe, as well as of the other two classes of Baptists, are, at the same time, Sabbatarians; and, with the Jews, observe the seventh day of the week as the Sabbath, from a persuasion that all the Ten Commandments are in their nature strictly moral; that there is not any command in Scripture for keeping the first day of the week; and that the observation of the seventh day was never abrogated or repealed by our Saviour or his Apostles. See the article Sabbatarians, below.

WRITERS FOR AND AGAINST PÆDOBAPTISM.

The question concerning infant baptism has long proved a fruitful source of discussion, and the writings on both sides are numerous. Dr. Wall, vicar of Shoreham, ably defended the practice of baptizing infants, in a controversy which he had on the subject with Dr, Gale, about the beginning of the last century; and there has been a more recent one between Dr. Edward Williams and Mr. Abraham Booth. A candid statement of the arguments on both sides of the question may be seen in the second vol. of Dr. Doddridge's "Lectures." See likewise Dr. Rippon's " Baptist Register," and Mr. Bulkley's "Two Discourses on Catholic Communion," relating in particular to the different sentiments of Christians concerning baptism.

In defence of the practice of Anti-pædobaptism, may also be mentioned Dr. Gill's "Answer to Mr. Towgood's Baptism of Infants a reasonable service;" Dr. Stennett's "Remarks on the Christian Minister's Reasons for administering Baptism by sprinkling or pouring of Water;" Mr. Jenkin's "Inconsistency of Infant Sprinkling with Christian Baptism, with Religious Usefulness, and with Salvation by Christ

alone;" Mr. Richard's History of Antichrist, or Free Thoughts on the Corruptions of Christianity; "The Baptists Vidicated," by Isaiah Birt; and Mr. Abraham Booth's "Pædobaptism Examined, on the Principles, Concessions, and Reasonings of the most learned Pædobaptists."

On the other side, much also has been said and written. Soon after the first appearance of the Anabaptists, many Protestant divines, particularly Luther himself, Melancthon, Calvin, Zuinglius, Bullinger, Regius, Knox, &c. strenuously opposed them, and refuted their arguments in several public conferences*.

Among the numerous later works, recourse may be had to the standard work of the learned Dr. Wall on " Infant Baptism," and to an abstract of it for the use of the Poor, entitled, "A Conference between two Men that had Doubts about Infant Baptism," 12mo. Rivingtons; to Dr. Fleming's "Plea for Infants," and the Appendix and his Defence; Dr. Taylor's "Covenant of Grace, and Baptism the token of it, explained upon Scripture Principles; Dr. Addington's "Christian Minister's Reasons for Baptizing Infants, and for administering the Ordinance by sprinkling or pouring of Water; Dr. Edward Williams's " Anti-pædobaptism Examined;" and Mr. P. Edwards's "Candid Reasons for Renouncing the Baptist Connection."

These men in general confess, that there is neither express precept, nor indisputable example in the word of God for the baptism of infants; yet they think it may be established by analogy and inference. Thus, they rest their arguments in defence of it on the following grounds, among others: That the children of proselytes to the Jewish religion were baptized along with their parents; that baptism has succeeded instead of the rite of circumcision; that households, probably (say they) including children, were baptized by the Apostles, as we read in the Acts; that the words of the Apostle, 1 Cor. vii. 14, have a direct reference to infant baptism; that our Lord shewed an affectionate regard for children; that the baptism of infants was practised in the primitive church; and that it is the means of impressing the minds of parents with a sense of the duties which they owe their offspring, upon the right discharge of which depend the

Spanheim, "De Origine Anabaptistarum."

+ Chap. xvi. 15, 33. See also 1 Cor. i. 16.

Dr. Priestley takes and maintains this ground, in his "Letter to an Anti-pædobaptist," to which the Rev. Job David, of Taunton, has made a short reply.

welfare and happiness of the rising generation. They also observe, that it is said in Scripture, that children are capable of being admitted into the kingdom of heaven, and at the same time, that " except a man be born of water, he cannot enter into the kingdom of God." Since, therefore, say they, children are capable of entering into the kingdom of God, it must follow, that they are also qualified for being admitted into the church by baptism.

MISCELLANEOUS REMARKS.

The Baptists are one of the three denominations of Dissenters in London which form the general body of dissenting ministers who claim the right, from usage since the Revolution, to present addresses to the king, and are received by deputation, in the closet, except after an accession, when they are received as a body on the throne.

They are also a part of the body of lay deputies for defending the civil rights of Dissenters. They are united with other Dissenters in London, in a Society to provide support for the Widows of their Ministers; in the Society for promoting Religious Knowledge among the Poor; in the Society for the Assistance of aged or necessitous Ministers; and in the Dissenting Grammar School at Mill Hill.

It is a distinguishing tenet of the Baptists, as well as of the Independents, to admit of no opinions or rites which are not countenanced by apostolic precept or example; and conceiving that they find neither the one nor the other for the baptism of infants, they disclaim it, notwithstanding the arguments from tradition, &c. that are alleged in its defence. But though, as Dr. Hey observes, "all those, seemingly, who are against infant baptism, must deny original sin *" this does not hold good in fact, there being no sect or party of Christians among whom more strenuous supporters of original sin are to be found than among the Particular Baptists both at home and abroad.

The Baptists in England separate from the Establishment for the same reasons as their brethren of the other denominations of Dissenters do; and from additional motives derived from their particular tenets respecting baptism. Before the Act of Toleration, they were liable to pains and penalties as Non-conformists, and often for their peculiar sentiments as Baptists; but by this Act they are now protected in the exercise of their worship, in common with other Dissenters. p. 146..

"Norrisian Lectures," vol. iii.

+ See above, art. "BAPTISTS," p. 50. Yet from the Martyrology of the fo

In regard to the mode of baptism, by immersion, they are by no means singular, for thus it was administered by all Christians for nearly thirteen centuries; is still administered in the Greek and Russian churches; and thus it is enjoined in the case of all those who are thought capable of submitting to it in this manner in the Church of England, though it is never practised *. But, according to some, the question with the Baptists is not so properly in regard either to the subjects or to the mode of baptism, as whether it should be administered on the profession of the candidate's own faith only, or on that of another's faith t. And if the Baptists require a personal profession of faith from all their members, so does the Church of England from all bers; yet not, with them, previous to baptism, but subsequent to it, in Confirmation, when she calls upon them to renew, ratify, and confirm the vows of their baptism, after which they may be admitted to every Christian privilege.

For much information respecting the Protestant Dissenters in general, see Conder "On Protestant Nonconformity," second edition, 1822.

reign Anabaptists, which is a large book in folio, it would appear that the members of this denomination have been exposed to still heavier sufferings in other countries than in England.

* “The Mennonites in Holland, and some other foreign Baptists, do not use immersion. The Baptists in France use aspersion."-Gregoire, vol. i. p. 248.

+ See "Letters addressed to Bishop Hoadley," by the late Mr. Foot, a General Baptist at Bristol.