more majesty than the HighPriest of the law, "the doctrine and the truth;" he ought to know no one according to the flesh. He who, by the imposition of hands, has been set apart to the holy ministry, should manifest an heroick disposition, which elevates him above his own weakness,-which infuses into him noble, great, generous sentiments, and such as are worthy his elevated calling,-which raises him above fears, hopes, reputation and opprobrium, and above every thing which influences the conduct of other men. Now, this spirit of courage and firmness is very much opposed to the spirit of the world. For the spirit of the world is a temporising spirit, a spirit of politeness, complaisance, attentions, and management. To pass well with the world, a man must have no opinion of his own; he must think always with the greatest number, or at least with the most influential; he must have approbation always ready to bestow, and wait only for the moment when it will be most agreeable. It is necessary for him to be able to smile at impiety; to accustom his ears to the most severe and cruel strokes of slander; to give praise to ambition and a desire of preferment; and to suffer a preference to be given to natural above moral and spiritual talents. In fine, if we wish to live in the world, we must think, or at least speak like the world; it will not do to carry thither an uncompliant, harsh spirit; for this a person would soon become an object of ridicule and contempt, and he himself would soon become disgusted with it. Thus we, who ought to be "the salt of the earth," must accommodate our- Admitting that, when you first go to mingle with worldly scenes, you may intend not to be seduced from the path of duty; admitting that you at first possess sincerity, firmness, and courage; you will soon deviate from them. Those ideas of zeal and firmness against vice with which you enter into the world, will soon grow weaker; intimacy with the world will soon make them appear to you unsocial and erroneous; to them will succeed ideas more pleasant, more agreeable to man, more according to the common manner of thinking; what appeared zeal and duty, you will regard as excessive and imprudent severity; and what appeared virtue & ministerial prudence, you will consider as unnecessary singularity. We enter, by little and little, and without perceiving it ourselves, into their prejudices, and adopt the excuses and vain reasonings to which they have recourse to justify their errors; by associating with them we cease to think them so culpable; we even become almost apologists for their effeminacy, their idleness, their luxury, their ambition, their passions; we accustom ourselves, like the world, to give to those vices softer names; and what confirms us in this new system of conduct is, that it has the approbation of men of the world, who give to our cowardly compliance with their customs, the specious names of moderation, greatness of mind, acquaintance with the world, a talent to render virtue amiable; and to the contrary conduct the odious names of littleness, superstition, excess and severity, calculated only to drive people from virtue, and to render piety either odious or contemptible. Thus, from gratitude, we treat those in a friendly manner who bestow upon our cowardice the honour and homage due to firmness and zeal; we believe them more innocent, since they think us more amiable; we show more indulgence to their vices, since they metamorphose our vices into virtues. For how uncommon is it for people to be severe and troublesome censors of their admirers? and how few are there like Barnabas and Saul, who, because they would not relax any thing from the truth, were stoned by the very people who, but a moment before, were ready to offer incense to them as to gods descended upon earth? tend to them; I was led to conclude, that the public administration of this ordinance, during divine service (which, except in cases of necessity, our church inculcates most decidedly,) would, if generally adopted, be productive of most important advantages; and, consequently, I was induced to conclude, that the too common custom of baptizing on other days except the Lord's Day, or if on the Lord's Day, after the congregation is separated, was, at least, foregoing those advantages. The Anti-pedobaptists do all baptize very publickly, and this administration of baptism, according to their sentiments, is very impressive, and has a great effect in producing a favourable opinion of their mode of baptizing, in the minds of those who have not maturely weighed the subject; besides giving the minister an occasion of addressing the consciences, the judgments, the passions, or even the prejudices of the assembly. But the retired and concealed way, now generally adopted by the ministers of our Church, (contrary to the rubrick undoubtedly) seems to say to the people, "It is a mere form; there is no need to make it publick; no instruction can be grafted on it; it needlessly lengthens the service." And the unchristian custom of making baptisms an occasion of a sensual dissipated feast, which is too generally connived at, gives countenance to this conclusion, and advantage to those who administer this sacrament in another manner, less scriptural, I apprehend, in other respects, but more scriptural in that it is made a publick, serious and religious service. Indeed I am fully convinced, that the public adminis tration of infant baptism, with apposite instructions to all concern ed, would do more to establish its scriptural authority than all the controversial publications which have appeared on the subject. But this is by far the least part of what I would wish to point out. A great deal has been said of baptismal regeneration. If we say that this always, and of course takes place, however the sacrament is administered, not to adduce other objections, it is plain that we return to the opus operatum of the Papists. Yet far be it from me to deny, that regeneration may accompany baptism, and that it frequently does when properly properly administered. Now I was peculiarly impressed on seeing baptism adminis tered during the service, with the idea, that a considerable number of true Christians were, all over the congregation, uniting in prayer, that the child might be baptized by the Holy Spirit, and made an heir of eternal life. Surely, thought I, this way of administering the sacred ordinance gives the most scriptural ground to hope that the inward and spiritual grace shall accompany the outward and visible sign and I cannot conceive that the private mode of baptizing can afford a ground of confidence which, either on scriptural or rational grounds, can be put in competition with it. But, above all, the opportunities that the publick administration of baptism gives to the minister of addressing all descriptions of persons in his congregation on their respective duties, and their failures in them, apVol. I. No. 6. LL pear to my mind of the greatest importance. I have long complied with the general custom, and have never, for at least twen ty-five years, baptized a child during divine service: but I must allow that, having once been present where a child was thus baptized, the ceremony be ing followed by an appropriate address, I was then convinced, that by private baptism, (in which I include baptizing in the church, except during divine service on the Lord's Day, or on some publick occasion) many advantages of exhorting and establishing our congregations were lost; and many advantages given to those who endeavour to draw our people from us. IGNOTUS. FRAGMENT. (From the Christian Observer.) IMPORTANT CONCESSIONS OF BOLINGBROKE. "No religion," said that deistical nobleman, " ever appeared in the world, whose natural tendency was so much directed to promote the peace and happiness of mankind, as Christianity. No system can be more simple and plain than that of natural religion, as it stands in the gospel. The system of religion which Christ published, and his evangelists recorded, is a complete system to all the purposes of relig ion, natural and revealed. Christianity, as it stands in the gospel, contains not only a complete, but a very plain system of religion. The gospel is, in all cases, one continued lesson of the strictest morality, of justice, of benevolence, and of univer sal charity." Review of New Publications. It encou The beneficial Influence of the Gos- higher standard of morals was intropel. A Sermon preached before duced; and crimes, which formerly the Society in Scotland for pro- from the view of men, and took refuge stalked abroad without a blush, fled hagating Christian Knowledge in the shades of night. In every in the Highlands and Islands, country where Christianity prevailed, at their Anniversary Meeting it meliorated the condition, and exaltin the High Church of Edined the character of man. burgh, June 14, 1804, by the Rev. WALTER BUCHANAN, A. M. one of the Ministers of Canongate, Edinburgh. THIS is an excellent sermon. The style of the preacher is animated and elegant, serious and impressive. His opinions are or thodox; his information various, extensive, and particular. He is not one of those, who "mount the rostrum with a skip, and then skip down again." His sermon is long, but were it longer, it would not tire the reader. The preacher feels as he speaks, and like "a workman" pleads the cause of God; while he informs his hearers, he interests their affections; while he convinces their understanding, he persuades their hearts. The text, which is the foundation of this discourse, is Philemon ver. 11. Which in time past was to thee unprofitable, but now profitable to thee and me. A few sentences may give some idea of the sermon. P. 33. "As Christians multiplied in the world, the happy effects of the gospel became more and more apparent. The knowledge of their principles, and the influence of their example, were gradually diffused through the community, and produced an important alteration in the opinions and usages of the people at large. Gross idolatry with its train of attendant abominations, vanished before it: men began to entertain juster conceptions of God, and their duty a raged the arts of peace, mitigated the calamities of war, gave protection and consequence to the lower ranks of society, and rescued the female sex from that degraded and servile throughout the whole heathen world. state, to which ey were subjected While it taught the poor to be contented and industrious, it restrained the power of the great, checked the arrogance of the rich, and infused into the breasts of all, who felt its power, a tender sympathy for the woes of others. In the whole range of Pagan antiquity, no traces are to be found of any asylum for the indigent or afflicted, the helpless orphan and destitute widow: but wherever the gospel extended its influence, institutions were formed, and houses were opened for the relief of almost every species of human sorrow. In fine, it has contributed more than any, ize the heart and to civilize the mannay, than all other causes, to humanners of mankind.” The moral Tendency of Man's Accountableness to God; and its influence on the happiness of society. A Sermon preached on the day of the General Election at Hartford, in the State of Connecticut, May 9th, 1805. By ASAHEL HOOKER, A. M. Pastor of the Church in Goshen. Hartford. Hudson & Goodwin. AFTER a careful perusal, and re-perusal of this discourse, we hesitate not to pronounce it excellent. Notwithstanding the uncandid and injudicious suggestions of certain individuals, we are bold to say, it is truly and uncommonly excellent. We say this without any risk of character. For in this case we already have the advantage of knowing the publick opinion. The enlightened Christian publick, as far as it has been acquainted with this discourse, has pronounced it one of the best ever delivered on such an occasion. But let all who have opportunity read and judge for themselves. We shall esteem it a happy circumstance, if those remarks which have evidently been designed to sink the value, and circumscribe the influence of this sermon, should make it more generally known. For we doubt not, the more it is known, the more it will be approved and admired. The preacher displays, to an uncommon degree, the qualifications which his office requires, and which the interesting occasion particularly called for. In every part he shows himself the dignified Christian orator. There is no appearance of lightness, grovelling sentiment, adulation, or indecision. He is full of his subject, which is very important and well chosen. His language is at once copious and energetic. We make no quotations, as it would be difficult to treat the discourse with justice, without transcribing the whole. We add the pleasing information, that the amiable author is, with increasing reputation and influence, employed in the important work of teaching students in divinity. A Treatise on Infant Baptism, proving, from the scriptures, that infants are proper subjects of Baptism, were so considered by the Apostles, and did receive that ordinance under their mînistry. By ISAAC CLINTON, Pastor of a church in Southvick. Springfield. Henry Brewer. IN the ist. section, the author states the point in controversy. "On the one side it is maintained, that the infants of believers have a right to visible membership in the church, and are proper subjects of the seal of the covenant. On the other side the Baptists not only deny this doctrine, but endeavour to maintain, that baptism, when administered to the children of believers, is not valid. On this account they deny us communion at the Lord's table; and in this respect make no difference between us and heathen." In the second and third scctions, he proves from various passages both in the Old and New Testament, "That the cov enant, which God made with Abraham, was the covenant of grace, and that the gospel dispensation is the fulfilment of the mercy covenanted to Abraham ; and consequently that the same persons, who were subjects of the seal when the covenant was first instituted, are subjects of the seal now, and that the same qualifications, which were once sufficient, are sufficient still. That as the infants of believers were then the subjects of the ancient seal, which was circumcision; such are now subjects of baptism, the present seal." In the fourth section he shews, that "the character of people in covenant, and of people out of covenant, is described in the same manner and by the same terms, both under the Abrahamic and under the Christian dispen |
