formers: and their work is very justly termed a Reformation; for it was, in fact, nothing more than mending or improving the old superstition. Had

they introduced the system of the NEW TEStaMENT, their work, properly speaking, would not have been a reformation, but a total change; since that System and Popery are two very different things. No two things in the world can be more so. The Reformers may be said to have produced a new edition of Popery, with additions and amendments— varied, indeed, in some respects, to suit the particular circumstances and tempers of different nations. The religious hierarchies produced by the Reformation, and established in different countries, retain the very spirit, and are formed according to the very pattern of the Roman Hierarchy. And how should they be otherwise, consistent with the idea of a Reform?— For that clearly implies that they still partake of the nature, and bear the image of Popery, their common parent. In truth, they all manifestly militate against that remarkable testimony of the glorious Prince of Martyrs My kingdom is not of this world. Intolerance and oppression have marked the progress of all these worldly systems. Their ecclesiastical annals, not excepting those of the Independents of New England, will easily prove the fact.

The Revival of letters must be dated rather earlier than the Reformation; and it appears to have been in no small degree favourable to it. It must be confessed, indeed, on the other hand, that the Reformation eventually facilitated the advancement of

literature, and the introduction of CIVIL and RELIGIOUS LIBERTY. Nevertheless, there is no reason to suppose that the Reformers ever admitted these important objects into their plan. Like their opponents, the Papists, they always proceeded with an air of infallibility and supremacy. The weapons of their warfare were the carnal ones of imposition, imprisonment, banishment, and death. Their Hierarchies were consequently established in oppression and blood. Here Papists and Reformers agreed, and went on hand in hand. An honest man, who observes both parties in this point of view, will be apt, perhaps, to recollect those words of Jacob, and apply them-" Simeon and Levi are brethren: instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united!" The pleasure I feel in looking back to the days of THE REFORMATION does not proceed from any admiration either of the systems, or yet of the general conduct of the Reformers; but rather from a view of the many important blessings that ensued, which they neither expected nor wished for. "The Ecclesiastics of particular countries," says a learned modern writer, "did indeed at that time emancipate themselves from their subordination to the see of ROME; but they all established hierarchies of their own, according to their several systems; and paid no more regard to the natural rights of CONSCIENCE, and the promotion of TRUE RELIGIOUS LIBERTY, than the

* Gen. xlix. 5, 6.

Church of Rome itself the people only changed their masters. But the advantages that did result from this astonishing Revolution are many and invaluable."

The Tract is enlivened by anecdotes, and the following is worthy of being preserved. MR. RICHARDS meant that it should be applied to certain parts of Protestantism as well as to Popery.

"A story has been related by the late celebrated Mr. Maclaurin, professor of mathematics in the University of Edinburgh. When that worthy Gentleman was travelling in France, he accidentally fell into the company of a learned Jesuit, with whom he travelled several leagues; and, after some mathematical conversation, the Jesuit discovered, and most pathetically lamented Mr. Maclaurin's heretical principles, and kindly offered his assistance to bring him into the true Catholic Faith, and, by solving all his difficulties, to introduce him into the pale of that Church, out of which he could hope for no salvation. Mr. Maclaurin most cordially embraced his offer: in consequence, the discourse turned for some hours upon the doctrine of Transubstantiation: after a full discussion of the subject, the Jesuit, eagerly embracing him, exclaimed, " My dear Mr. Maclaurin, you are the best, the truest friend that I ever met with-How happy am I in this blessed opportunity of your conversation!-I shall never forget the obligation which I am under to you, above all men living!"-Mr. Maclaurin startled, and beginning to flatter himself that he had

turned the tables, and converted his converter, asked him wherein the obligation consisted? "Why, really," said he, "you have made this same doctrine of Transubstantiation appear so very absurd, and so very ridiculous, that, for the future, I SHALL HAVE A WORLD OF MERIT IN Believing it."

A Word in Season, or a Plea for the Baptists, addressed to Mr. Isaac Allen, Minister of the Independent congregation at Lynn, dated Nov. 30, 1804, was MR. RICHARDS' last publication on the subject.

In the year 1806, I requested MR. RICHARDS to epitomise his Pamphlets on Baptism; when the following Address was produced on the occasion. TO BAPTISTS both Particular and General it must be valuable as a SUMMARY of those generally misunderstood, and not unfrequently despised principles which distinguish them from so large and respectable a portion of the religious world. No apology shall be offered for its preservation. It is written with his accustomed clearness and simplicity.

An ADDRESS on the Duration or Perpetuity of CHRISTIAN BAPTISM, with some introductory Hints upon the Subjects and Mode of that Ordi

nance.

DEAR BRETHREN,

Distinguished as we are from other religious denominations by our sentiments concerning BAPTISM, it behoves us to pay a very particular attention to the objections of our opponents, as well as to the grounds and reasons of our own faith and practice.

Many have objected, and do still object against us for confining the ordinance to adults, and denying it to infants. To this we reply, by appealing in our own vindication to the New Testament, the only book that contains the authentic and binding law, and genuine history of that institution, where adults always appear as its only legitimate and proper subjects, and where there is neither precept nor precedent for infant Baptism any more than for infant communion—or even the slightest mention of, or faintest allusion to such a practice any where to be found, from one end of the book to the other. We further urge, in reply to this objection, that the very nature and genius of Christianity evidently confine Baptism, as well as the Lord's Supper, to adults, and necessarily exclude infants from both these ordinances, CHRISTIANITY being a personal matter; a religion propagated by way of testimony, or an appeal to the reason, the understanding, or conscience of mankind; and can never really take place, and its ordinances become binding or obligatory, till men appear by their own personal confession, or profession, to understand, approve, and believe it. The whole tenor of THE NEW TESTAMENT (we add), uniformly coincides with, and confirms these positions; and consequently justifies our excluding infants from the ordinances of the Gospel, which evidently belong to those, and to those only, who appear to believe and embrace that holy and divine religion,

What is here further objected against us is, “our making immersion essential to the due administration