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A succinct history of Baptism.

yet sufficiently testifies the Church's practice. Though, in his private opín on, he was for deferring the baptism of infants till they came to years of discretion, yet, he argues so for this, to shew that the practice of the Church was otherwise.

Origen lived in the beginning of the third century, and nothing can be plain. er than the testimonies alledged from him. It may be enquired (says he) what is the reason why the Baptism of the Church which is given for the remission of sins, is, by the custom of the Church, given to infants also ?→ Whereas, if there were nothing in infants that wanted remission, and indul gence, the grace of Baptism might seem useless to them." In another place, he says, 66 Infants are baptized for the remission of sins ;"--which he explains to be the pollution of our birth, and derives the custom from an order of the Apostles.

In the middle of this age lived St. Cyprian, in whose time there was a question moved;"On what day infants ought to be baptazed."-To which Cyprian and a council of sixty-six Bishops answered-that, "Whereas some hold, that the rule of circumcision should be observed in Baptism, all in that council were of a contrary opinion. It was their unanimous resolution and judgment, that the mercy and grace of God was to be denied to none as soon as he was born; for if the greatest offenders have forgiveness of sins when they come to believe, and no person is kept off from Baptism and grace, how much less reason is there to prohibit an infant, who, being newly born, has ne other sin but original sin, which is not his own, and may therefore be more easily forgiven him?"

The writers of the fourth century are explicit and full to the same purpose; Which is sufficient to shew that infant baptism was not owing to any new doctrine begun in the third century, as some assert, but was derived from more antient priciples, and handed down through the two first ages, by apostolical practice.

It will be proper here to observe several things relating to the Baptism of infants. Some in the African Church contined Baptism to the eighth day, pretending that an infant during the first seven days after its birth is unclean, and that the eighth day was observed in the Jewish circumcision. To the first of these Cyprian answers, that this could be no reason to hinder the giving to an infant the heavenly grace and to the other he replies, that the spiritual circumcision ought not to be restrained by the circumcision that was according to the flesh; but that all are to be admitted to the grace of Christ: forasmuch as Peter says in the Acts of the Apostles, The Lord hath shewed me that no person is to be called common or unclean.This is the only place, where we ever readthat this question was made and after the resolution here given, we find not that it was again proposed. So that the circumstance of time seems never to have prevailed in the Christian Church.

In some Churches, it was customary to defer the baptism of infants as well as adults when there was no apparent danger of death, to some of the superior festivals, which were more peculiarly designed and set apart for baptism. Thus, in Thessaly, they baptized only at Easter. Upon which account a great many died without baptism in those parts, as Socrates says, book v, chap. 22. He does not say expressly that this was the case with children; but there are reasons to induce us to think that it was-for there are canons, both in the French and Spanish councils which order the baptism of children, except in case of absolute necessity, to be celebrated on Easter Sunday whence Palm Sunday, or Sunday before Easter, had the name of Octava Infantun-The Octave of Infants. In consequence of these canons, St. Austin and St. Ambrose speak of so great numbers of infants being brought to Church at Easter to be bap tized. There is abundant proof that Easter was the stated time in many countries for the celebration of Baptism, though in cases of necessity, children, as well as adults, might receive baptism at any time.

Before we close this subject of Infant Baptism, it may not be improper to answer certain cases and questions which may be put concerning it, so far as they are to be resolved by the practice of the Church, or the judgment of antient writers.

1st. "Whether children, having only one parent Christian, were capable of baptism?

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d. Whether children of parents under excommunication, and the Church's censures, might be baptized St. Austin gives his opinion that they might, as in the case between Auxilius, a young bishop, and one Classicianus, whom he had laid under an anathema, together with his whole family.

3d. Whether children, who were either exposed or redeemed from the barbarians, and whose parents were unknown, and consequently it was uncertain whether they had been baptized or not,- were to be baptized?"The fifth Council of Carthage decreed, "that they were to be baptized, lest an hesitation in that case should deprive them of the benefits of that sacrament."This resolution was made at the instance of the legates of the Churches of Mauritania, who informed the Council that many such children were redeemed from the barbarians; in which case it was not certain whether their parents were heathens or Christians.

4th. Whether infants, whose parents were known to be Jews or Pagans, falling into the hands of Christians, were to be admitted to baptism?"-St. Augustine affirms in express terms,-"This grace (says he) is sometimes vouchsafed to the children of Infidels, that they are baptized, when, by some means, through the secret Providence of God, they happen to come into the hands of pious Christians.".

When such children were either bought or redeemed with money, made lawful captives in war, or taken up by any Christian persons, having been exposed by their parents; in all such cases, either the faith and promises of the sponsors, or the faith of the Church in general, who was their common mother, was sufficient to give them a title to Christian baptism.-The holy Virgin of the Church did frequently, in such exigences, become their sureties, and take care of their education. And hence it was that many children were brought to baptism, when they were neglected by their nearest relations."

5th. Whether children might be baptized, who were born whilst their parents were heathens-Of this there can be no doubt; for as soon as the parents themselves were baptized, they were obliged to have their families baptized also; and by a law of the emperor Justinian (about the year 540) severe penalty was laid upon such parents as neglected to get their children baptized Photius, Patriarch of Constantinople (about the year 840) repeats this law in his Nomo-canon, and adds another to it, concerning the Samaritans, that though they themselves might not be baptized till they had been catechu mens two years, yet their little ones, who were not capable of instruction, might be admitted to baptism, without any such delay or prolongation [To be continued.].

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TO THE EDITORS OF THE CHURCHMAN'S MAGAZINE.
Gentlemen,

KNOWING your exemplary regard for every thing that relates to good or concur with mine,rivate houses, instead of reministring the Sacra

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440

On Duelling. A

priety, and his undue regard to his own advantage. I am persuaded, that every clergyman, who, with civility and respect, would decline any proposal of this kind, urging as an objection, the impropriety of the thing, and its be ing contrary to the rule of his conduct, would rise higher in the estimation of his parishioners, than by any improper self-regard, or any undue compliance with their humour, their indolence, or indifference.

But, from the very words of the service, it appears that the compilers of our Liturgy had no idea of the sacrament of baptism, being administered in any other place than at the fount or altar in the Church. For the words are "Ye have brought this child here to be baptized." Now, no one acquainted with propriety of expression, will say, that the word here relates to the verb brought, because it certainly would have been hither, not here: "Ye have brought this child here to be baptized," that is, in the Church. Such as read the word here for hither, have argued, that when this service is performed at home, and the clergyman sent for to perform it, there ought to be a slight al teration made in the words; and instead of his saying, Ye have brought this child here, that is, hither, to be baptized, he should say, Ye have brought me here, that is, hither, to baptize this child.

In short, gentlemen, it fares with this, as with every other deviation from the right way, that we are gradually led into absurdities, of which at first we were not aware; and the only way to maintain a character of consistency and respect is firmly to adhere to the rules presented for our conduct, not yielding to the importunity of those, who from improper motives, would first seduce the clergy from their duty, and then treat their too easy compliance with contempt.

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I shall add one other argument in favour of administrating this sacrament, as the rubric directs, in the public congregation, viz. that, to an attentive and well-disposed congregation, it is found to be extremely edifying and impressive; the hearers are reminded of their own sacred engagements, by the in tervention of others, at their baptism; and such as have undertaken the office of Sponsors, learn that it was not a mere matter of form, but a very important duty, when they promised in behalf of the baptized infant, to see that it be brought up to lead a godly and a Christian life" and lastly, to all are represented in this rite the duties of their Christian profession;" to die unto sin, and to rise again unto righteousness" so that it becomes, when rightly considered, a most instructive service, not to be confined to a bed-chamber or a drawing room, but most proper to be performed where all may hear, and all may be edified.I mean that children, when really sick, should always be privately baptized, and at a convenient time should be admitted into the Church. I am, &c. A LOVER OF ORDER.

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FOR THE CHURCHMAN'S MAGAZINE.

c. ketat ca 18ON DUELLING."

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Pride was not made for Man-nor furious anger for him who is born of a

Woman..

S. S.

•EXCESSIVE, anger and revenge are ever productive of cruelty-There is

something in them so opposite to all the gentle and fine feelings of hu manity, that there is reason for considering them as certain marks of human depravity, and apostacy from God and goodness.

Estimate the tree by its fruit.- Some, men make use of secret means, to destroy privately those who have offended them: others take the more open and fashionable method of duelling;-which, though not so infamous as the former, in the eyes of the misjudging part of mankind, cannot be justly reckoned less cruel especially as it is often occasoned by mere trifles, or very light or imaginary provocations; and many times happens between the most intimate friends; who, although too thoughtless of the turpitude and cruelty of the action, before it be committed, yet, when one falls, the survivor sees it in its true and horrible form; and would then give, as the expression is, the whole world, if in his power, that he had not committed so shocking and detesta

On Duelling.

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241

Die a crime Ara crime without remedy, and for which no adequate recom pence can possibly be made.. 3 his abominable custom of duelling is of Gothic original, and stands upon the same ground, as cock-fighting-bull-baiting, and shooting for six-pence at some ill-fated domestic fowl. The principle is the same a degree of knighterrantry pervades every branch of the falsely called honorable deed. The eye accustomed to behold quivering limbs and the flowing blood of animals tortured to gratify the vanity of an unfeeling marksman, may soon be brought to have, an equal indifference for the consequences of an equal quantity of powder and lead levelled at the side of a brother mortal.-The transition is easy fo the shedding of one sort of blood to that of another.The paths which lead from one, sort of folly to another-from one sort of vice to another-from a lesser to a higher degree of guilt, are all upon the descent-“ leading down to the chambers of death."

Not only does a Stoical indifference about a man's future state prompt him to revenge for injuries real or imaginary, and to perpetuate his name on this side the grave by some action meriting public notoriety-but by progresive steps of indifference to the pleasure or pain of others, he may even bring his mind to be indifferent to his own life, especially so, if his condition is checkered with cross accidents, which now and then rouse him from his lethargy, an make him wish for death as the universal cure of all ills. It would not be difficult to enumerate several instances of duels fought upon this desperate prin ciple.

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Infidelity is also a strong prompter to duelling. The man who lives without God without a dependence on his unmerited goodness, without any affiance in his merciful Providence without the most cursory idea of future amenabili, ty for the deeds do ne in the body-will neither be very careful of his obedience to the laws of God nor man. A mixture of perverted principles and influence, he thinks, will protect, him from the operation of human laws and as to divine sanctions-he places them to the account of priestcraft—thus bis mind is easy and like another lying Greek, he is in utrumque paraius-prepared on the first pressing emergency, to kill or be killed!

More closely connected with duelling than people imagine, is the heathen notion of fatality; adopted among many sects of Christians, under the reformed name of Predestination. The fatalist reasons thus.-I will be avenged of mine enemy-I will ease me of mine adversary-that lump of animated matter shall not continue long a stumbling block in my way.-I will challenge bim to a duel and such is the opinion all men of courage concerning that gentlemanly way of revenge, that if he refuses to fight me, he will be for ever stigmatized with the epithet of coward-white-livered wretch and chuckle-tread. -But what if I should fall-well-what if I should—“whatever is, is right” -if I fall by the discharge of my enemy's pistol-1 shall have not only lived my appointed time upon Earth-but forever he superior to the object of my hatred. It will be said of me when I am gone, functus est fato, as hath been said of many illustrious Romans-and all men who are of my sentiments and know me, will say he was a damn'd clever fellow !--but his time

Heavens and earth! what a delusion, thus to make God the falls

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evils which murder man's happiness and to place man in the condition of a mere machine—without volition, or the hopes or fears attendant on future antenability.

We hear much of civilization of the influence of wholesome and well administered laws--of the politeness and elegance of manners to be found among us and upon a comparison of the moderns with the ancients, much preference is given to the former.-Perhaps the balance is in our favour but if any truth is due to the author of Cæsar's Commentaries on the subject of duelling, their knowledge, their reasonings, their practice, were of a more exten sive and refined nature than what modern times exhibit. The antient Greeks and Romans never fought duels if they challenged one another, it was to fight only against the enemies of their country. Of such a challenge, Cæsar, in the 5th book, § 36, of his Commentaries, has given' us a remarkable in

stance.

Two Centurions, T. Pulsio and L. Varenus, having with great animosity, long contested which was the braver man, or more worthy of preferment, and

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being present at Caesar's camp, when assaulted by the Gauls; the former, the heat of the attack, called aloud to the latter in these words, Quid dubitas, Verane? aut quem locum probandæ virtutis tuæ expectas ? hic dies, hic dies de nostris controversiis judicabit.

Immediately after this spirited incitement to a trial of their valour, Pulsio went out of the camp alone, and rushed upon the thickest of the enemies ranks. Varenus followed his rival, who, with his javelin, slew the first of the Gauls who engaged him; but being attacked by a shower of darts, one of them pierced his shield, and stuck so in his belt, that he could not draw his sword. The enemy instantly surrounded him, thus encumbered and unable to defend himself; at this instant Varenus comes up to his assistance, kills one, and drives the rest before him:-but pursuing them too eagerly, stepped into a hole, and fell down. Pulsio, who had by this time disencumbered himself from the dart, and drawn his sword, came very seasonably to the rescue of Varenus-with whom, after having killed many of the Gauls, he returned with safety and glory to the camp.-The Romans, we see, did not in their private quarrels, sheath their swords in one another's breasts :-contests for valour among them were properly and nobly turned against the enemies of their country. Here is a noble lesson-and happy would it be if in this we imitated them.

It is reported of the famous Viscount de Turrenne, that when he was a young officer, and at the seige of a fortified town, he had no less than twelve challenges sent him; all of which he pocketed. But being soon after commanded upon a desperate attack of some part of the fortifications, he sent a billet to each of the challengers, acquainting them that he had received their favours, which he deferred answering 'till a proper occasion offered both for them and himself to exert their courage for the King's service; that being ordered to assault the enemy's works the next day, he desired their company, where they would have an opportunity of shewing their own bravery, and of being witnesses of his. Was not this acting like a man of sense, of temper, and of true courage?

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HUMAN LIFE.

"We lash the ling'ring moments into speed, to hurry us into eternity."

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on this Globe, and thence to deduce the number of those who die in an given time. The general computation stands thus,

the

In Asia
In Africa

In America

650 millions,

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Tu Europe 130.

1089.

In all one thousand and four-score millions. If then we suppose, for the sake of around number, that Earth is inhabited by one thousand millions of men, or thereabout, and that thirty-three years make a generation, it follows, that in that space of time, there die one thousand millions.-Then the number of deaths each year amounts to 30,000,000-each day to $2,000.and each hour fo 3,416.-This computation I suspect is under the truth, yet it shews us with what impetuosity the tide of human life goes out-how rapidly our hours and minutes flee---and that our life is but a vapour which continueth for a moment.

To my Young Readers,

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Let the whole of this essay be dedicated. Therefore, let me intreat them to observe, that Youth is the proper season for cultivating the benevolent and humane affections. As a great part of your happiness is to depend on the con"nections which you form with others, it is of the highest importance that you acquire in early life the temper and the manners which will render such connections comfortable. Let à sense of justice be the foundation of all your social qualities: In your early intercourse with the world, and even in your youthful ainusements, let no obliquity or unfairness be found: Engrave on your minds

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