in question have no necessary connexion. In reprinting this small work, the Editor has felt it to be his duty to omit several passages which he regards as exceptionable; nor does he consider himself pledged to every sentiment or expression that has been retained: though as a whole, it contains, in his view, a summary of social duty meriting careful consideration. In the compass of a few pages, will be found a rule of directory for the social worship and practices of Christians, taken wholly from Scripture, which every one can easily compare for himself, with the sole attested standard of obedience. It may be proper to mention, that the Notes were written without a view to publication; and that the Editor alone is responsible for their appearance in their present form.

As the Letters on Baptism were also designed, in the first instance, to be a private communication, the reader will not expect to find the subject discussed with the order and fulness of a formal treatise. They have been extended, indeed, to a length very disproportionate to the Notes that occasioned them; but it will be perceived, that the writer's object was to furnish his correspondent with a sketch of the leading points in debate on this long litigated question; and in the execution of this purpose, the Notes served as a convenient text book. It is hoped accordingly, that the statements and arguments adduced will, for the most part, be found applicable to the defences of pædobaptism usually found in popular treatises, not less than to the objections, to which the strictures more immediately relate. It being thought advisable to dwell at some

length on the analogical reasoning from the rite of circumcision, on account of this being regarded by many pædobaptists as their main argument, the views of one or two other writers on this point have been noticed; but with this exception, the course pointed out in the Notes has been very closely followed.

In prosecuting the discussion, the writer has been actuated, he trusts, by higher motives than a love of controversy; for though he has had occasion, in numerous instances, to expose and refute error, this has been attempted throughout, with a view to establish truth. His leading aim has been, to set forth in a clear and convincing light, some of the Scriptural evidence that so abundantly exists, of immersion into the faith of the gospel being the bounden and exclusive duty of Christian believers. How far he shall have succeeded in conveying to the minds of others, the convictions he feels so overpowering on his own, it is for those who may honour the following pages with a perusal, to judge; but with all who feel disposed to weigh the arguments adduced fairly, with a sincere desire to learn on which side truth really is, he has difficulty in conceiving of any other than one result. On the minds of those, who, from various causes, may have conceived a violent prejudice against the conclusions advocated; or who, from having publicly committed themselves in opposition to them, are in a manner predetermined (unconsciously it may be) to disregard all evidence however clear, which would convict them of error; it would betray great ignorance of human

nature to anticipate any effect being produced. Nor is there much probability of conviction reaching the minds of the superficial and listless; a class of readers, not less numerous now, there is reason to think, than they were upwards of a century ago, when they were so forcibly reproved by Bishop Butler. Though it is scarce possible,' he says, in the preface to his celebrated Rolls Sermons, 'to avoid judging, in some way or other, of almost every thing which offers itself to one's thoughts; yet it is certain that many persons, from different causes, never exercise their judgment upon what comes before them, in the way of determining whether it be conclusive and holds. They are, perhaps, entertained with some things, not so with others; they like and dislike. But whether that which is proposed to be made out, be really made out or not; whether a matter be stated according to the real truth of the case, seems to the generality of people, merely a circumstance of no consideration at all. Arguments are often wanted for some accidental purpose. But proof as such, is what they never want for themselves; for their own satisfaction of mind or conduct in life.' It is obvious that on readers of this careless description, the most conclusive reasoning must, for the most part, be thrown away.

But, in addition to a 'real curiosity to see what is true,' which this eminent writer, here and in the context, so emphatically enforces, it is requisite to our judging justly, that we should read, not so much with a view to detect error and confute, as with a sincere intention of carefully weighing the argu

ments advanced, that we may estimate with accuracy their true force. To the successful pursuit of truth, in short, there must, in every case, be cherished a love of truth for its own sake, and an honest determination to follow it, at all hazards; for without the guidance of these principles, there can be no protection from those self-deceiving influences, to which every one is more or less exposed. 'It appears to me,' to use the impressive words of another distinguished prelate, that it is not given to men even of the most acute intellect, to discover that honesty is the best policy, till they shall have adopted the honest course for its own sake, and not from motives of policy. But those who shall have disdained all politic disguise, suppression of truth, and connivance at error, as intrinsically evil, derogatory to the cause of our religion, and indicating a want of faith in God; will afterwards find by experience, that the most frank, manly, and straightforward course is also the wisest; and will have averted many of the very evils into which a timorous and crooked policy, adopted through apprehension of those evils, would have led them.'

H. B.

Manchester, 1838.