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ent for them? Let us earnestly pray, and earnestly use the appointed means, to obtain more faith and love, and then (if our bodily health do not prevent it) we shall have more peace and joy in believing.

sources of this union of lively cons cern with dispositions which deprive grief of its sting, and animate her to renewed exertions in the path of duty? A zeal to please her God and her parents, higher in her thoughts at the time even than her own happiness, is evidently the chief spring whence her sorrow flows: and her unaffected love for them, joined to a sense of their love to her, at the same time that it gives birth to that zeal, heals the bitterness of her sorrow, and fills her with fresh life and activity for the discharge of her filial duties.

It is painful to look at the reverse of this picture; it is one which is too frequently exhibited. Who does not know some who appear extremely well satisfied with themselves in the different relations of life, and are even ready to boast occasionally, that their affection as friends, as husbands, or as fathers, is unimpeachable, who yet by no means stand so high in the opinion of the world as in their own, and, whatever professions they may make, are shrewdly suspected of loving themselves much better than any of their connexions?

Now a word or two on the opposite sin to that of being overwhelmed by a sense of guilt. When we are disposed to exult in our God and Saviour, and walk with too little fear through spiritual dangers, and too weak a sense of our daily imperfections and transgressions, (alas! it is the case with all at times), we are apt to think that we abound in the love of God, and in our sense of his love to us. But is this really the case? True love and genuine gratitude, when warm and lively, make men quicksighted as to their failures and deficiences in sentiment or conduct towards a friend who has heaped benefits upon them. These affections of the soul dispose them to be fearful of offending, diffident of themselves, and ready to view their own imperfections and faults rather with too much than with too little sensibility. Let us then beware of deluding ourselves with the persuasion, that our bosoms glow with love to God and gratitude for his mercies, when we are cold in those dispositions which naturally accompany love and gratitude. When this is the case with us, I apprehend we shall find, on strictscrutiny accompanied by earnest prayer, that our fervours have an earthly rather than a heavenly foundation, and proceed very much from To the Editor of the Christian Observer. self-confidence and self-applause. How earnestly, in such circumstances, should we retrace our steps, seek for real love to God and real gratitude to him in the place of false semblances of those divine affections, and return to the safe and sober path of humility, and a tender conscience.

Can we not all, in the circle of our acquaintance, find instances, in relative and social life, to illustrate what has been advanced? I know a daughter well educated and pious, but her tender years make her frequently forget herself and commit faults. How prompt is she to feel all the force of a hint from her parents on such occasions; and yet how sweetly does the cheerful glance of affection, beaming through the pearly drops which fill her eyes attemper the blush of self-condemnation. What are the

Let us only judge as rationally and fairly of ourselves in religion, as we do of others in the common affairs of life, and with God's blessing we may find a remedy for many of our errors. R. T.

Nov. 7th, 1802.

ON BAPTISM.

THOUGH upon the whole I agree with the strictures of your correspondent on Mr. Jones, (Vol. I. p. 764), I cannot assent to every proposition which he advances on the subject of BAPTISM. I shall not, however, enter into a detail of the particulars in which I may differ from him; but proceed to state my own opinions without adverting to the sentiments of others.

The question which I propose to consider is this. What does baptism, as a sacrament, convey to us? Of what is it a seal? From the conversation and writings of many persons, I apprehend it to be a prevalent opinion, that the renewal of the heart to holiness is the grace conferred in baptism, and some have supposed that

this change of heart invariably accompanies the right performance of the ceremony; but facts too strongly militate against this supposition, and even if daily experience did not furnish innumerable instances to disprove it, the example of Simon Magus alone would overturn such a system; for after he was baptized, the Apostle assured him that his "heart was not right in the sight of God," but that he was yet "in the gall of bitterness, and in the bond of iniquity."

Others, aware of this difficulty, have considered baptism as conveying to the heart an incipient grace, a seed of holiness, which either becomes fruitful or otherwise according to the subsequent care or neglect with which it is treated, thus reconciling the idea of a holy principle being communicated in this sacrament, with the unholy lives of too many who are baptized. But where does the scripture speak of any incipient grace of holiness as annexed to the performance of this ceremony? What examples does it give to countenance such an opinion? This error not improbably arises from the following circumstance. Familiarized to the practice of infantbaptism, persons are often insensibly led to look upon this rite as instituted, if not exclusively, yet chiefly for the use of children, and thence to form their opinions respecting it. But though the baptism of young children is in any wise to be retained in the Church," yet, doubtless, it is in this sacrament as administered to adults, that we must look for its real meaning and end. Though for many satisfactory reasons we admit infants to be baptized, yet even to them, till they are arrived at years of discretion, the full benefits of this sacrament cannot be confirmed: and to suppose that baptism conveys one grace to infants, and another to adults, would be making two sacraments of it instead of one. But what is the case with respect to adults? They are not admitted to be baptized, except on their profession of repentance and faith. But repentance and faith are constituent parts of the renewed mind; they are the effects of divine grace: how then can baptism be said to convey incipient grace, the seed of holiness, to persons who are pre-supposed to have already brought forth such evident fruits of the spirit? Can that man, who repents of his sins, and CHRIST. OBSERV. No. 19.

believes with a true faith in Christ, be destitute of the first principle of the divine life? Can he be yet unrenewed in the spirit of his mind? It must be clear that baptism does not, in his case, convey incipient grace; nor, I apprehend, does it do so in any case. It may, indeed, be a means of "confirming faith and increasing grace" already received (see article 27), by the blessing of God on the proper performance of it; but it does not sacramentally convey these things, nor is it instituted as a seal of them. In one word, according to the views which I entertain of baptism, it is not a seal of the grace of holiness, but of the grace of pardon. It is not designed to convey the cleansing from corruption, but the cleansing from guilt. To persons who have never been in the habit of considering the subject in this light, such an assertion may appear strange and unfounded. But I bespeak their candid attention while I endeavour to prove, that this is the view of baptism which both the Scriptures and our Church maintain.

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Let us carry back our thoughts to the times of the first publication of the Gospel. What is the view which the Apostles give of this ordinance? When St. Peter preached to the Jews on the day of Pentecost, does he not say, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins?" In the account which St. Paul gives of his own conversion in the twentysecond chapter of the Acts, he describes Ananias as addressing him,

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Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." When the eunuch was baptized, and went on his way rejoicing: when the jailer was baptized and rejoiced, believing in God with all his house: what was the occasion of their joy, but the lively hope of pardon and acceptance, which had been sealed to them in that sacrament?

Look at the Jewish sacrament of circumcision. This is generally regarded as corresponding to the Christian sacrament of baptism. But did circumcision convey a new heart? No. It implied, indeed, the necessity of an inward moral change, the circumcision of the heart, but the Apostle tells us that it was "a seal of the righteousness of the faith which Abraham had yet being uncircumcised." 3 E

It was given to the patriarch as a seal of the covenant confirming to him the promises, the pardon of his sins, and the acceptance of his person. In like manner the outward baptism with water denotes the necessity of an inward baptism by the Holy Ghost, of a death unto sin, and a new birth unto righteousness; but it is appointed in the Christian covenant as a seal of the righteousness of faith, as a seal, not of the grace of holiness, but of the grace of pardon.

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water to the mystical washing away of sin;" in the latter, we give thee hearty thanks that it has pleased thee to regenerate this infunt" by thy holy spirit." This last expression, perhaps, may seem to denote the grace of sanctification, instead of the grace of pardon: but compare it with the petition in the second collect in the service, and its true meaning will appear-" We call upon thee for this infant, that he coming to thy holy baptism may receive remission of sins by spiritual regeneration." And here it may be useful to introduce an observation, which will help to free this subject from much ambiguity. Our Church, in all her articles, liturgy, &c. appears by no means to limit her use of the word regeneration to the sense in which it is now usually adopted by modern writers. She seems to understand it as descriptive of a new state, rather than of a new nature; as implying a recovery from a state of guilt and wrath to a state of pardon and acceptance, rather than as a recovery from sinful dispositions to holiness of heart. Throughout the baptism-service especially, I appre hend this to be the sense in which she uses this phrase. How far she may be justified in adopting this interpre tation is another point; a point, how ever, not very material in itself, nor at all connected with our present argument, though, perhaps, she may have better ground for her adoption of it than at first sight appears.

That such is the view which our Church entertains of baptism, may, I think, be made to appear without much difficulty. Consult her articles, creed, and baptismal service on her opinion of this sacrament. What says the twenty-seventh article? Baptism is not only a sign of profession and mark of difference, whereby Christian men are discerned from others that be not christened, but also it 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: faith is confirmed and grace increased, by virtue of prayer unto God." The change of language used in the last clause is striking, and full to our purpose. What does our Church teach us to profess in her creed? "I believe in one baptism for the remission of sins." The language used in her baptism-service may, at first sight, seem to militate against this interpretation; but if it be attentively considered, the seeming difficulty will vanish. According to the sentiments stated in the twenty-seventh article, we might naturally expect to meet in this service with many petitions for "confirmation of faith, and for increase of grace." But does it therefore follow, that our Church, though she deems it a peculiarly proper occasion to pray for these two blessings, considers them as conveyed or sealed in this sacrament? Much mis-apprehension, I conceive, arises from not duly attending to this distinction. To ascertain what particular blessing our Church really does consider to be conveyed and sealed to a baptized person in this rite, let us look at the consecration-prayer, and the thanksgiving after the ceremony is performed. In the former she says, "Sanctify this

The grounds on which infant baptism is retained in the Church, far from being weakened by the interpre tation before us, are strengthened and improved by it. The immediate benefits, which result to the infant from this sacrament, are a deliverance from the guilt of original sin, and a covenant right to all the outward pri vileges of adoption into the family of God; being by nature born in sin and the child of wrath, he is hereby made

* See especially the service for the baptism of those which are of riper years; in which she prays that the persons (already professing faith and repentance, and consequently already regenerated in the modern acceptation of the word) may yet be returns thanks that they are "born again." born again; and after the act of baptism,

Is not renewal the word which our Church

most commonly uses to describe the moral change of heart? See Collect for Christmas Day.

a child of grace. He has a right to approach God in prayer, to plead his promises with him, to partake of his public ordinances; and on being brought by his grace to true faith and repentance, to apply to himself the glorious privileges conveyed and sealed in this sacrament to every penitent believer.

According to this view of the end and design of baptism, the Christian Church is possessed of two sacraments respectively corresponding to the two great privileges of the covenant. The sacrament of baptism conveying justifying grace for the remission of sins, and therefore administered but once: the sacrament of the Lord's Supper, conveying sanctifying grace "for the strengthening and refreshing of our souls," and therefore administered continually. I do not advance this correspondence as an evidence of the truth of my interpretation, but as adding perhaps some slight confirmation to it. There are many other arguments which might be adduced, and which would help to illustrate and corroborate my sentiments on this subject: but I am fearful of extending my communication to an immoderate length. I shall conclude with observing, that I am not bigotted to my opinions. I rather wish to promote discussion on this interesting subject, than dogmatically to maintain any sentiments of my own. Any of your readers, who will either throw farther light on what I have advanced, or refute my errors, will confer a favour on your constant reader.

INQUISITOR.

For the Christian Observer.

I AM much pleased with your correspondent B. T.'s letter on habituating children to thought; but when this is meant to be done, the preparation must be made early, otherwise it will be found very difficult, and in some cases impracticable. The farmer prepares his land and the manufacturer his materials in time, without which, neither would expect to gain much by after-labour; but it should seem as if the exploded doctrine of occult causes had found its way into our systems of education; and moral effects were expected to arise from unknown powers without the labour or care of forming previous habits.

A child of a month old is commit ted to a nurse who stuns it from morning till night with continual talking, and thinks it never well unless all its attention is kept on a stretch by the movements of objects and the diversities of sounds: hence the child is taught to look for violent agitations, to be pleased with them, and to feel their absence; hereby a love of dissipation is interwoven with the earliest habits, and in the next stage of childhood, abundance of toys and a suc cession of playfellows become necessary for his amusement, and he is thrown in after life on the mercy of others whom he must bribe to save him from the vacuum of his own mind, whose powers, from having never been accustomed to action, are become more and more dependant on the impulse of sensible objects, and averse to those of an abstract and intellectual nature. It is necessary to give infants proper bodily exercise, because they have not strength them selves to take it; but they can, with a very little help, at an early age amuse themselves; and they always do so (when in health) if not prevented by the officiousness of those about them. I consider this a point of importance, not only because it constitutes that kind of mental exertion they are capable of using, but also because, whilst the organs of sensation are so delicate, the impressions they receive from the continual efforts made to rouse and stimulate them, are more frequently productive of pernicious consequences both to the intellects, temper, and health of the child, than is suspected, or can in future life be remedied. But what I have chiefly in view is, to inculcate the necessity of strengthening the rational powers as we do those of the body by appropriate exercise. Passive impressions always weaken by repetition, unless they produce their correspondent actions; and to a mind accustomed continually to be acted upon, and to find all its gratifications in sensible objects, the sources both of knowledge and hap piness are gradually drying up, and life terminates in a cheerless old age equally barren and unhappy.

But to such parents as really wish to give their children a Christian education, I beg leave to address a few remarks, which appear to me of great concern, and which I have wondered to see overlooked in fami

lies which may truly be accounted religious.

It is on many accounts necessary that children should be much under the eye of others, and it is therefore little in their own power to secure time and place for retirement; hence it becomes needful to make such arrangements for them, as may facilitate this intention without ostentation or perplexity. Instances have come within my own knowledge of children, whose minds were under very serious impressions, suffering much loss from the difficulty of getting time and place to be alone. When two sisters are engaged together through the day in their proper employments, and occupy the same chamber at night, they are mutually a restraint and hinderance to each other. Private prayer is perhaps omitted, because neither of them have courage to use it in each other's presence, and the best feelings are hereby sometimes nipped in the bud. Nothing can compensate such a loss. Family duty and public ordinances will have little effect, when no stated time is secured for secret devotion and reflection; and if public and social means fail of a good effect, they will not fail of a very pernicious one, viz. to habituate the mind to exhortation without fruit, and to information which is associated with indifference, if not with security. I beg to repeat, that this is a matter of such consequence that persons, whose income enables them to provide for their families beyond the mere necessaries of life, are inexcusable in permitting trifling obstacles to prevent an arrangement of so much importance; and it is vain for us to lament the want of religion in our children, if we minister not the means so far as they are in our power.

I cannot conclude without observing, that something more might be done in the case of servants than is ordinarily attended to, their time is at the disposal of their master and mistress, and a great moral disadvantage of their situation lies in their inability to procure any devotional retirement. We are certainly responsible before God for all the power lodged in our hands, and however we may now plead general custom, we shall hereafter find little consolation in reflecting, that whilst no expence was spared in fitting up apartments to receive and entertain com

pany, we thought none necessary which might conduce to the welfare of immortal souls over whom we had a providential superintendance, and whom we cruelly neglected in what most tended to their eternal interests, whilst their whole time and attention were engaged in ministering to our temporal convenience and accommodation.

I hope, Sir, you will give this subject a place in your miscellany, and I very earnestly wish it may find an entrance to the minds of such as are individually interested in it.

PHILO-NEPIOS.

To the Editor of the Christian Observer.

IN the letter of your correspondent J. P. on the questions and answers which I transmitted to you, there are many just observations; and some which might afford room for considerable discussion. I do not, however, mean to dilate on those of either description. My purpose is simply to shew, and I think few words may suffice to prove, that if J. P. had estimated the questions and answers, and the attendant circumstances, with adequate calmness and discrimination, he might have thought the chief part, perhaps the whole, of his censures superfluous.

J. P.'s objections to the clergyman's criterion of a state of salvation, "ta examine and judge fairly whether a fervent love, through faith, of God and our Redeemer, proving itself by the only true test, a life of habitual ho liness, be the grand predominant principle which fills our hearts and directs our actions," rest principally on his assumption, that the phrase, "through faith," is little more than an incidental expression, a formal sound without any definite import. On what foundation either of reason or of charity is this extraordinary assumption built? A "fervent love, through faith, proving itself by habitual holiness" appears to me, Sir, synonimous to St. Paul's description of that principle which " vaileth" to salvation, "faith which worketh by love." Gal. v. 6. And when this efficient and "fervent love through faith" is distinctly stated by the clergyman to comprehend "our Redeemer" no less than God: no peculiar degree of candour seems requisite to the conclusion, that it com

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