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an express command in scripture, for all their religious observances. Yet it is evident these same persons think it their duty to observe some things without a command. Where is the command for keeping the first day of the week, for the christian Sabbath? It is no where enjoined in scripture, there is no appearance of a precept for it. It is true the Apostles met for religious worship, on that day, and so they did on other days; but they have never told us, and Christ has not directed, that we should relinquish the old sabbath of the seventh day, and substitute the first day in its place. It is founded on tradition, and the early usage of the church.

Neither is there any command for administering the communion to women, nor is there any example given in scripture of their receiving it, yet that they did receive it in the time of the Apostles, there can be no doubt. The Anabaptists, to be true to their principle that nothing is to be done in the Church of Christ but what is expressly commanded, must return to the observance of the seventh day of the week, for the Sabbath; and they must not only exclude infants from one sacrament, but women from the other.

principle above mentioned, could not administer a valid baptism. So that by nullifying infant baptism, they destroy their own. And indeed, according to this principle, there were no authorized Ministers, nor regular churches, nor baptized christians for many centuries together; nor are there at present, nor can there ever be again, without a new commission from heaven.

Before closing this short treatise upon baptism, I shall endeavour to show from several considerations, the great importance of the ordinance. This, in the first place, must appear obvious, if we consider that it is an institution of our blessed Saviour, to be perpetuated in his church to the end of the world: as such, it must be important that we attend to it, and it cannot be innocently neglected. Indeed, this being ascertained, it is not necessary to enquire further concerning its importance and utility for we may be satisfied that Christ has ordained nothing in his church but what is useful--nothing but what tends to promote its welfare and prosperity. In every place where this ordinance is mentioned in the new testament, the circumstances and the expressions, bespeak its importance. "The Pharisees rejected the counsel of God, not being baptized of John. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: and lo! I am with you always, even to the end of the world. Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. And now, why tarriest thou? arise and be baptized, and wash away thy sins.-Can any man forbid waIf ter that these should not be baptized.-And the same hour of the night he was baptized, he and all his, straightway. Lydia heard the Apostle whose heart the Lord open

It is, I believe the opinion of those who hold to adult baptism only, that no baptism is valid when administered by a person who himself has only received infant baptism. But it is certain that infant baptism was the universal practice of the christian church for many hundred years together. History particularly informs us when it first began to be opposed. And if infant baptism be invalid, there is not at present, nor can there be again any valid baptism. There is no ground to pretend to a succession of Adult baptisms.

we trace them back, we must come to the time when they were administered by those who were only baptized in infancy; and who upon the

ed, and she was baptized and her househo d.-According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. The like figure whereunto, even baptism, doth also now save us, by the resurrection of Jesus Christ." These descriptions, and these instances of baptism, with the circumstances attend ng them, place in a very strong light the importance of this gospel ordinance, and the necessity of obedience to this institution of our Saviour.

But baptism will further appear very important, from the consideration that it is the only prescribed mode of initiation into the Christian Church, the instrument of adoption into the family and household of Christ, which is the depository of all the gracious privileges and promises of the new covenant. Before this, we cannot properly be considered as belonging to the flock of Christ, nor as having any interest in the promises of the Gospel. We are still of the world which lieth in wickedness, without God, and without a reasonable hope; because rejecting the commands and the institution of Christ, is virtually rejecting him and his gospel. But by baptism we are put into a different state; received into covenant with God, and become members of Christ-grafted into his mystical body the Church, and conditionally entitled to all its privileges and promises, its hopes and its consolations. Hence in the office of baptism, prescribed in the Ep scopal Church, we are directed to ca l upon God the Father, through our Lord Jesus Christ, that the person or child may be baptized with water and the Holy Ghost. And because w persuaded that the divine agen y of the Holy Spirit always accomp nies the due administration of the sacraments of the gospel, we therefore give thanks that the person or child baptized, is regenerate, or born gain -terms which, in the primitive

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Church, were constantly applied to persons when they received this ordinance.

Indeed the washing or sprinkling with water, is an outward and visible sign, or representation of what is inwardly and invisibly done by the Spirit of God upon the soul And we may be well assured that when we do our part faithfully, the Holy Spirit never fails to do that for us, which is his exclusive prerogative.

Persons who are baptized at adult age, being truly penitent, and believ ing in Christ, do doubtless then receive the remission of their past sins, are taken into favour with God, and are made partakers of the Holy Ghost, in its renewing and sanctify. ing influences.

The Presbyterian confession of faith says, Baptism is a si and seal of regeneration, of remission of sins, &c. And in the Episcopal Church, the article upon baptism says, Baptism is a sign of regeneration, or new birth, whereby, as by an instrument, they that receive baptism rightly, are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, &c.

Infants also are capable of the benefits of baptism. By it they are are brought into the bond of the covenant become members of the body of Christ, and the adopted children of God,-are dedicated to his service, and by the influence of his Spirit, receive the principle of a new and holy life, and a title to all the privileges and promises of the Gospel. These privileges and promises are indeed conditional, and obedience on our part is indispensably necessary to their full and final accomplishment.

Having considered the mode, the subjects, and the importance of baptism, I shall only add a few general remarks, and conclude. And here I may be allowed to express my sur

prise, that, in a christian country, and among people who profess the christian religion, so many should remain uubaptized Whole families of children are brought up without having this ordinance, this seal of the christian covenant, administered to them, and that in many instances, among those who believe in the right of infants to baptism. In searching for the reasons of this neglect there are two in particular, which offer themselves, and appear to operate. One is, that the importance of the ordinance is not sufficiently inculcated or understood. Hence it appears by many to be considered as a matter of very small consequence, and which may nearly as well be neglected. I have shewn, I trust conclusively, that such a view of it, is utterly inconsistent with the original design of it, and with the practice of the Apostles and the primitive Church Bu as I have before remarked, what more can be thought necessary to convince us of its importance, than the imposing consideration that it is an ordinance appointed by our blessed Saviour, to be continued in his church to the end of the world-Go ye and baptize all nations; and lo I am with you to the end of the world.

Again, the difficulties which have been thrown in the way of obtaining baptism, have doubtless contributed largely to the neglect of this ordinance. Children could not receive baptism, unless their parents were in full communion, or unless, as has been the regulation in some places, they would come forward, and own what has been called a half way covenant. A circumstance for which I see no foundation in scripture, nor any authority from the practice of the primitive Church. It were devoutly to be wished that all parents VOL. II. No. III.

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were truly pious, that they were fit subjects for the Holy Communion, and disposed to attend to it; but if they are not, and yet wish so well to their children as to desire that they may be brought up and educated in the principles of the christian religion; and to that end present them for baptism, I would certainly encourage that disposition,and would not deprive children of a privilege, on account of the unworthiness of the parents.

"That God will receive to his mercy (as Bishop Seabury remarks) those infants, who through the fault of their parents, die in the state of innocence, without baptism, I firmly believe-for God is not confined by his ordinances, though we are— -He may do more than he has promised -We are bound to do all that he hath commanded. Yet should we esteem it an unspeakable privilege, to be boru in a christian land, and (as e pressed in the office of baptism) to be brought to the knowledge of divine grace, and faith in Christ-To be brought out of the darkness of nature, of ignorance and blindness, into the marvellous light of the Gospel, with its unspeakable privileges, in which we may clearly see the things that are freely given to us of God "

It was this which caused the Ethiopian eunuch, after he had been instructed and baptized by Philip, to go on his way rejoicing-rejoicing in the discovery of the divine goodness, and the infinite grace of the Redeemer displayed in the Gospel, -the new and everlasting covenant.

May we all realize our privileges and our obligations, walk worthy of the vocation wherewith we are called, and be to the praise of Him who hath called us out of darkness into marvellous light.

For the Churchman's Magazine.

The Watchman.

UNDER this title, it is my intention to furnish occasionally, an article for the Magazine, designed chiefly to guard against the effects of schism, heresy, and infidelity, by arousing the Christian community to a sense of the evils to be apprehended from these several sources. I am not vain enough to believe, that my feeble efforts can effect much: But if I can, even in the slightest degree, act conformably to the title which I have assumed, I may hope to render some service to the cause of revealed religion; and with this hope. I shall be satisfied. With these views and motives, therefore, I send for publication,

NO. I.

Or what man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent ?"

Sermon on the Mount.

Infidelity appears at the present day under so many disguises, and carries on her warfare against revealed religion so covertly, that it proves uncommonly difficult either to detect all her multifarious arts, or to convince the unwary of her real designs. When she sent her hardy veterans into the field, to proclaim open war against the Redeemer of the world and the revelation of divine truth, the disciples of Christ knew where to take their stand, and how to put to flight the legion of unbelievers. But now, she is attempting to effect by fraud, what she could not accomplish by force. She assumes the outward name and garb of Christianity, while insidiously aiming to sap its very foundations: And she affects to treat the revealed word of God with respect and deference, while covertly endeavouring to degrade it to a rank below the unassisted dictates of human reason.

Having recently detected one of the many emissaries of infidelity, assuming a title and appearance, calculated to impose upon the unsuspecting, I consider it my duty to strip off his mask, and set him before the public in his true character.

A pamphlet has appeared in the book-stores, dated at Boston, and entitled, "Letters from a gentleman to his Son, on the Elements of Natural and Revealed Religion." It is very neatly printed, and, so far as regards the style, is decently written. Whether a father ever did actually address such letters to a son; or whether the title is as fictitious, as the work itself is false and deceitful, we have not the means of judging, as the signature is prudently suppressed. But in charity and piety, we would fain hope, that a parent so unnatural, and a child so unfortunate, do not really exist. Be this as it may, the writer, though affecting to be a Christian, and pretending to teach the pure principles of Christianity, labours to maintain the two fundamental tenets of Deism, viz:-that man is endowed by nature with sufficient reason to lead him to a right knowledge of God and of his own duty, without the aid of divine revelation and that Jesus Christ is not of divine essence, power and dignity. Like other infidels, it is his ultimate object, to lift up his heel against Christ: But as this could not be done, without removing the great bulwark of revealed truth, his efforts are directed, in the first place, to this point.

The work is comprised in six letters in the first of which, for the purpose of making a favourable impression upon the reader, the writer speaks of religion in general in the most respectful terms. "Without religion (he says) you will be deficient in principles and motives necessary to preserve you in a uniform course of morality; and you will meet trials and bereavements, which

no human philosophy can enable you to surmount or endure."-p. 4. This sentiment, standing alone,would do honour to any man's heart. But the Christian believer will turn from it with disgust, when he finds that it is not the religion of the Bible that the writer intends to recommend; but the religion of nature and of reason. The creeds founded simply on divine revelation, are too "mystical" for his taste: But the religion which is called, in the cant of his sect, "natural or rational religion," he represents as totally free from mysteries! It is certainly a rare discovery; and one for which the world ought to feel greatly indebted to him.

In the opening of the second letter, the writer is more explicit, and boldly advances the opinion, that "our reason" is sufficient to teach all nacessary truth. He seems to admit, however, that whatever revelation teaches with regard to the works and providence of the Deity, as to his attributes, his will and his purposes," may be believed, because, on these points, revelation is "consonant to and accords with reason." But he adds "Those are the disguised enemies, or weak friends of revelation, who pretend that it teaches any doctrines contrary to those which reason approves, and which a knowledge of God's works confirms. It is, in fact, from perceiving the order of nature, and the wisdom and design manifested through creation, the connection between effects and their causes, and from the constant evidence of a directing, controlling and superintending energy, that we are satisfied of the existence of a Great First Cause, and of his righteous, moral government, as well as of his all-supporting power."-p. 8. Here. then, every thing miraculous or supernatural-every thing relating to the dispensation of grace every thing connected with the redemption and salvation of man,

through the incarnation and sacrifice of Christ-every thing, in short, which distinguishes the word of God from a treatise of natural and moral philosophy is swept away at a blow! and every person is stigmatized as a disguised enemy or weak friend of revelation, who would place its doctrines on a firmer basis than the natural deductions of the rational faculties. And the way being thus cleared, the writer expatiates at considerable length, on the excellence of those systems of religion which have been founded on the deliberate conclusion of all sober philosophers,' without the "light of revelation." He admits, that "there have been discordant systems of theology and of ethics in the heathen world ;" but he contends, that "the moral instructions of the Chaldeans, the Arabians, the Persians, and the Bramins of India, and of the northern nations in Europe, written without any knowledge of the Jewish revelation, and long before Christianity was published to the world, furnish many excellent maxims and precepts for the conduct of life; recommending only what is just and prudent, bene volent and pure; and condemning all injustice and sensuality:" p.11. And if we can understand the force of his argument, he intends to place these systems at least on a level with that religion, which is built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone.

After this no prevailing doctrine of Christianity, can expect much mercy at his hands; and hence, we find his third letter opening with an illiberal attack upon what he calls "the popular systems of religion;" in which he is particularly careful to single out those, where the divinity and atonement of Christ, are held as fundamental points of doctrine. He is willing to admit, that there is some moral excellence, even in these systems; but this he imputes to the

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