' by us.

"superstitious departure from the apostolic practice took place in a very early age, and gained universal credit, and has possessed itself so firmly of the minds of the generality of christians, that they are unable to free themselves from the illusion, or to perceive the force of the contrary evidence, which, to us appears in a light perfectly convincing. "We look forwards to the time when this error shall be dissipated, and when the christian law of Bap⚫tism shall be understood by our brethren, as it is Meanwhile, as you see, we are far from imputing to those who differ from us, any contu'macious obstinacy, or guilty persistence in error, or indeed any motive inconsistent with the genuineness of the christian character. We deplore the 'mistake which, as we think, they have fallen into ; "">but we do not love them the less on account of it: -"on the contrary, we respect their virtues, not less than as if they thought with us: we cultivate personal friendship with them; we hold with them undisturbed Church communion; we join hands with them heartily in every effort to do good; and even 'more than this;-in order that we may put no 'hinderance in the way of the measures used for the 'spread of the gospel, we consent to do and to say • rather less and rather more, than we should, if acting simply on our own convictions, without regard

"If once this tone of reasonable moderation and of christian simplicity were taken;-and I am reluctant

d

to believe that any other would be assumed; then, a diversity of opinion and practice would cease to be a great evil; and means of accommodation might readily be devised. Baptist teachers, wherever they might be called to labour, would enjoy the liberty which belongs to every christian, to set forth, in charitable terms, and on proper occasions, the grounds of their peculiar opinions; and they, and those converts who might be convinced by their arguments, would be free, individually, to abstain from any practice which they think unwarranted by Scripture, and to observe any ceremonial which they think of divine authority. This extent of liberty could generate no mischief within a Church where common sense and christian charity preside." Pp. 104-106.

Here I humbly submit that the author has given up his cause. If the apology now presented would avail for a Baptist, why not for a Moravian, a Presbyterian, an Independent, or a Methodist? On what grounds of christian justice or forbearance is a Baptist to be entitled to a plea which shall be valid in his case, but irrelevant in every other? Why this vast charity and gentleness in reference to one party, and the language of severity to others? If in reference to them it is admitted, that were such a tone of moderation and simplicity adopted, diversity of opinion and practice

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would cease to be a great evil," then I contend it must be no less applicable to others. will go farther the "moderation and simplicity" exist-they are the spirit and principle, so far as I can judge, of all the existing societies for the propagation of the gospel, with the exception of certain institutions, which, though it may be offensive to the author of the "New Model," he must be told, belong, exclusively, to the order under which he would wish us all henceforth to rank. (I shall not be supposed to refer to the Church Missionary Society.) I believe the moderation and simplicity referred to, belong to the workmen abroad as well as to the workmen at home. For what then is the author contending?The veriest shadow of a shade.

On one point more I must remark-the representation of the fundamental principle of the London Missionary Society. After stating that principle correctly, and referring to the practice of the society, which he supposes sends out only Independents, which is not altogether the case; and even in the extent to which it does, it acts from necessity, not from choice; he says,

"It is not then true, either that the London Missionary Society sends abroad no form of chris

tianity, or that it sends indiscriminately, and at random, this form and that. The practice of the society must be deemed the best interpreter of its professed principle; and this principle we are compelled to understand as meaning simply-that forms and modes are, in the esteem of the society, things of very inferior importance; and that if it can but diffuse the blessings of the gospel, it cares not at all, or cares little, whether the christianity it propagates assume the garb of Presbyterianism, of Independency, or of Episcopacy.” pp. 96, 97.

The fundamental principle of the society is not intended to convey any such idea of the regardlessness of the parties composing it of forms and modes. It is intended to secure and guarantee' the right of private judgment to all who belong to it, both at home and abroad. Its object is to secure co-operation, without compromise; -- the most enlarged and united liberality, without sacrifice of principle. It has gained its object; and its principle is as inviolate at this moment as it was at the beginning. The author asks,

"Has not the society always invited favour and aid from serious persons of all denominations, on' the broad and no doubt, sincere profession, that its object is much larger than sectarianism of any

sort? Has it not, in order to win universal concurrence, formally and solemnly renounced the exclusive and sinister designs of party? Has it not virtually given to the world a pledge that nothing should be done under its auspices which might fairly shock the peculiar opinions of any who profess the same great doctrine of salvation?" p. 97.

I answer, Yes, it has done all this, truly and sincerely; and I trust the day is far distant when it shall cease to act in this manner, and to place before the world its noble and catholic principle. The author goes on

"The London Missionary Society has, always, and with marked respect, and even solicitude, invited aid from the clergy and lay members of the Established Church; and in so doing has tacitly acknowledged that there exists, no such difference of opinion or practice between itself and them, as must imply a forfeiture of consistency on their part in bestowing upon it their good wishes, their prayers, their eloquence, and their money. other words, the London Missionary Society, as a body, seeks and desires to accomplish nothing among the heathen which a consistent churchman may not approve of and promote.

"This is assuredly a truly catholic profession,