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A succinct history of Baptism.

was made by Clement Marot (sometime valet to Francis Ist of France) who at the Hague translated fifty of David's psalms into French rhyme, which were printed A. D. 1544, at Geneva, with a preface by Calvin.-Various ef forts have produced various systems of metre psalms, which in their turn have had their advocates. At present among dissenters doctor Watt's is in vogue→ and among Churchmen, Tate and Bradie's is generally received.-But unfor tunately for David's psalms, they have been so mutilated, changed, and made so different from the original, in many instances, that their respective authors would not acknowledge them in their modern metre dress. But, if the primitive Church used no rhyming psalms in their public worship, for this innovation was brought into the Church of Rome in the times of the Crusades ;--if the first Christians, I say praised God, chanting prosaic hymns, (for any part of scripture afforded them an hymn of praise, without the metamorphosing hand of the poet ;) what warrant have we to innovate from their practice, by using a method of praising God unknown to the Jews, unknown to the first Christians? Is not the manner in which our Lord and his Apostles and all the primitive Christians praised God, good enough for us? All attempts at refinements in public worship, but open a door for error. Conversing some years since with a pious and learned Jew, the subject of praise became a topic of our conversation; I was exceedingly affected with these words of that gentleman:--"How comes it, that ye Christians, (says he) sing praises to God in rhyme, when Jesus of Nazareth never gave you any example of "that sort, but always used, agreeable to the ritual of our Church, the He"brew psalms in their prosaic form; and you know that singing rhyme psalms is one of the rankest reliques of Popery, and that the Church of England has given no warrant, no, not even a permit; and the American Episcopate has barely given a permit under the discretion of the Minister, "to sing Tate and Bradie's psalins-by what authority then has rhyming psalms got into your Churches"

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To these interrogatories I could give no answer satisfactory to this son of Abraham, or to myself. Then he quoted from Deuteronomy, ch. xii. v. 30 and 31, these words" When the Lord thy God shall cut off the nations from "before thee, whither thou goest to possess them, and thou succeedest them, "and dwellest in their land; take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that "thou enquire not after their gods, saying-How DID THESE NATIONS SERVE THEIR GODS? EVEN SO WILL I DO LIKEWISE. THOU SHALT "NOT DO SO UNTO THE LORD THY GOD."

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Those last words were spoken with a great deal of energy, and the emphasis properly placed, gave me his meaning better than a thousand commentators. With this the conversation ended.

If these remarks are thought worthy of a place in your Magazine, I shall communicate something more on this head. You have, gentlemen, my cordial thanks for your communications of useful knowledge, and best wishes that they may both profit and please every reader, as they very much do your

humble servant.

A SUCCINCT HISTORY OF BAPTISM,

AS CELEBRATED BY THE PRIMITIVE CHURCH.

CHAP. 1st-Continued.

P.

APTISM had another sort of name taken from the conditions required in

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and repentance.

called the sacrament of faith, and the sacrament of repentance. St. Augustine uses this name to explain how children may be said to have faith, though they are not capable of making any formal profession of it. "As the sacrament of

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"the body and blood of Christ, is in some sense, the body and blood of Christ, so the sacrament of faith is fuith. And upon this account, when the answer is made that an infant believes, who has not yet the habit of faith; the meaning is, that he has faith because of the sacrament of faith, and that he turns to God, because of the sacrament of conversion" ilence we may observe what the primitive Christians mean, when they speak of absolution sy

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Of the Rev. Mr. Seabury's Conventional Sermon.

remission of sins as a sacrament; namely baptism-which is a sacrament requiring repentance as a condition, and granting absolution as an effect and privilege to all worthy receivers.

From the ceremonies used in the act of administration, baptism had the name of tinction and laver of regeneration; which denote either an immer sion in water, or such a washing or affusion, as was used among the Jews in some cases, and also among Christians, when they baptized sick persons upon a death-bed. So that baptism, in the ancient style of the Church, does absolutely and necessarily import dipping or immersion, though that was the usual practice with infants as well as adults, except in cases of necessity,

As baptism succeeds in the room of circumcision, Epiphanius calls it the great circumcision. It was sometimes called the gift of the Lord, or simply the gift; because the Holy Ghost was given in it. It was also called the consecration and consummation; inasmuch, as it gave men the perfection of Christians. It had the name of initiation, because it was the admittance of men to all the rites of the Christian religion; and sometimes it was called the symbol, and the symbol of sanctification..

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From all which it appears in how honourable a point of view the ancient Christians held the waters of baptism;-hence also may be perceived the propriety of that collect in our confirmation-office, which prays, Almighty and "everliving God, who hast vouchsafed to regenerate these thy servants by water and the Holy Ghost, and hast given unto them forgiveness of all * their sins," &c. [To be continued.]

Ο

N Wednesday the 7th of June, a Convention of the Bishop, Presbyters, Deacons and Lay-Delegates of the Episcopal Church in Connecticut, was holden at Litchfield.

Public service was attended in St. Michael's Church, and an excellent Sermon delivered by the Rev. Charles Seabury, of New-London, to a large and respectable congregation covened on the occasion.

There was a general attendance of the Clergy, and a very respectable represention of the Laity. Great harmony prevailed among the members during the whole session. Among other resolutions passed, was the following:

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Resolved, That the members of this Convention use their best endeavours to procure all possible information concerning the origin, progress, and present state of the individual congregations in this state, together with sketches "of the lives of the first Clergymen, and also of Lay-Brethren, who have "been eminent promoters of the interests of the Church. And that all such "communications, whensoever they can be obtained, be transmitted to the "Editors of the Churchmans Magazine for publicity.

The Rev. Messrs. Ashbel Baldwin, Philo Shelton, Tillotson Brunson, Danjel Burhans.-Messrs. Nathan Smith, James Clark, Andrew Hyllier and Isaac Hinman, Esqrs. were chosen Delegates to attend the General Convention, to be holden at New-York on the 2d Wednesday of September.

IT

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

"T was observed by persons who heard Mr. Scabury preach the Conventional Sermon, how much he resembled his father, both in sentiment and tone of voice. To this I joyfully gave my assent, and I would to God that we more and more endeavoured to imitate so inestimable a pattern. Bishop Seabury was a burning and a shining light," and the Church in Connecticut increased under his Episcopal and parternal care.

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Participating in the spirit which so plentifully dwelt in the father, his son, the Rev. Rector of St. James', New-London, prefaces all his sermons with the words, "Glory be to thee, O Lord!-This was the prescript also to all the writings of the Right Reverend Bishop Kenn.

The TEXT-ST. MATTHEW chap. xi. verses 23, 29, and 30.-Come unto ne all ye that labour and are heavy laden, and I will give you rest: take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest to your souls; for my yoke is easy, and my burden is light.

Of the Rep. Mr. Seabury's Conventional Sermon.

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It will not be difficult to give a proper illustration of the text, if we attend to the preceding part of the chapter, whence it is taken.-At a certain time, whilst our blessed Redeemer was exerting his divine power for the relief of suffering humanity, by giving sight to the blind, hearing to the deaf, and strength to the lame, two of the disciples of John the baptist arrived with a message to Christ from their master, saying, "Art thou he that should come, er do we look for another?"

Two reasons may be assigned, why the baptist sent this message to Jesus: First, The Baptist was desirous of giving the fullest possible conviction to the minds of his disciples, respecting the office of Messiah, and therefore sent them on this embassy. They had learned from their own scriptures and also from the lips of their master the marks by which Messiah was to be known. The blessed Saviour therefore referred them to the works which he did-and these bore public testimony that the words of Isaiah were fulfilled in him, and that consequently he was the Messiah. "And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness; the meek also shall increase their joy in the Lord, and the poor among men, shall rejoice in the holy One of Israel." (Is. xxix. 18, 19.) A second reason which may be given why the Baptist sent this message to Jesus, is, that it was probably his last public act and a resignation of his office to him. John was now in prison and his death fast approaching: he was looked upon by the people not only as a prophet, but by many was thought to be Messiah; and to enquire of him whether he were Messiah or not, a message had been sent to him, by the highest ecclesiastical court of his nation.

These things being premised, the message of the Baptist to Jesus may be thus paraphrased-" Art thou he that should come-Messiah, the Saviour of the world? If so, my office of precursor to you is at an end-the time is come that thou call the attention of the world to thyself, as their God and Saviour. Thou must increase, but I must decrease!"

"That this is a fair interpretation of John's embassy, is obvious, when we observe that the Messiah immediately proceeds to elucidate the character and office of the Baptist, and then concludes his discourse with an invitation to the people, in the words of the text."

Having thus ingeniously prefaced his sermon, the preacher divides it into four heads, viz. 1st, To whom is the invitation in the text given ?—2d, By whom is the invitation given?-3d, What are the benefits, which we may expect to receive by ecmpliance with the invitation-And 4th, What are the means by which Christ proposes to relieve those who are heavy laden.

Each of these is discussed with a degree of accuracy proportioned to its importance. The style is manly, the sentiments noble, and the inferences interesting. Nor does the propriety of the quotations escape our notice. One from Bishop Taylor highly merits our attention, and we hope, that our readers will be pleased with our inserting it at full length. The preacher introduces it thus, "That the present generation are very luke-warin in their endeavours to come to Christ, and to gain an interest in his kingdom, is a complaint, in which every man will join, who is in any degree acquainted with the subject; but I am not certain that this difficulty is greater now than it has always been since the days of the Apostles. At least, we shall find upon examination, that the same difficulty has been complained of by most of the learned and pious men in former ages. That bright ornament of the Church Bishop Taylor, in his sermon on 2d of Peter, chap. iii. ver. 18, thus expressed himself," When Christ, like the day spring from the east with a new light, not only enlightened the world, but amazed the minds of men, and, "entertained their curiosity, and seized upon their warmest and best affec“tions. It was no wonder that whole nations were converted at a sermon, and "multitudes became professed Christians; their understandings followed their "affections, and their wills followed their understanding; they were convinced by miracles; they were overcome by grace; they were passionate with zeal; they were wisely governed by their guides; they were ravished by "the sanctity of their doctrine and the hness of their example. And it was "not only their duty, but a singular instance of Providence, that by the great "religion and piety of the first professors, Christianity might be firmly plant"ed, and unshaken by scandal, and might be hardened by persecution; and that these first lights might be actual precedents forever, and copies for us

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An exhortation to watchfulness.

"to transcribe in all descending ages of Christianity, that thither we might run to fetch oil to rekindle our dying lamps. At that time piety was so universal, that it might be well enjoined by St. Paul, that if a brother walked disorderly, the Christians should avoid his company; he did not forbid "their associating with the heathen who walked disorderly, for then a man would almost have been secluded from society. But at the present day, if "we should attend to these injunctions of the Apostle, we should in fact be "puzzled to transact our common business-for intemperance and perjury and "evil speaking, do so much abound, as to make it very difficult (if we were "inclined to do it) to separate the righteous from the wicked.

"Men who are something better than the very dregs of abomination, whose "religion is something aboye prophaneness; whose sobriety is someting above "downright intemperance; whose discourse is not absolute swearing, even "though his charity should be contemptible and his piety remiss, is however "now almost exalted to a saint. When this man's religion is viewed from the "valley and lower grounds of piety as it now stands, it looks absolutely moun"tainous. Men of old looked upon themselves as they bore a comparison "with saints and martyrs, and compared their piety with the life of St. Paul, and estimated their zeal in proportion as it compared with St. James and "St. John; but we of the present day seldom think of making such an examination of our conduct.' Thus far this excellent prelate.

With the same strain of perspicuity and purity of doctrine, the preacher concluded his sermon, very much to the edification of a numerous and atten tive audience, ONE OF THE EDITORS,

VIBRATIONS OF A CLOCK-PENDULUM,

【NSTRUCTIVE sound! I'm now convinc'd by thee,

I rime in its womb may bear infinity.

How the past moment dies, and throbs no more!
What parts of parts make up the rolling hour!
The least of these a serious care demands,
For tho' they're little-they are golden sands,
By some great deeds distinguish'd all in heav'n;
For the same end to thee by number giv'n.
Cease-Man-to lavish sums thou ne'er hast told,
Angels, tho' deathless, dare not be so bold.

AN EXHORTATION TO WATCHFULNESS,
"WATCH."

HAVE Angels sinn'd, and shall not man beware

How shall a son of earth escape the snare?

Not folded arms and carelessness of mind,

Can promise for the safety of mankind:

None are supinely good;-thro' care and pain,

And various arts the steep ascent we gain.

This is the seat of combat--not of rest,

Man's is laborious happiness at best.
On this side death his dangers never cease,
Ilis joys are joys of conquest--not of peace,

ANECDOTES.

BISHOP CUMBERLAND being told by some of his friends, that he

would wear himself out by intense application; replied, " It is better to wear out than to rust out."

SOME years ago a Clergyman was addressed by his friend thus: "You have a very large family, Sir; you have just as many children as the patriarch Jacob:"-" True," answered the good old Divine," and I have also Jacob's God to provide for them."

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EXPLAINING WHAT THEY ARE TO BELIEVE AND DO IN ORDER TO
BE SAVED. ADDRESSED CHIEFLY TO THOSE WHO ARE OF THE
YOUNGER SORT.
[Concluded.]

HUS have I set before you all that ye are to believe and do, as Christians, Tin order to the attainment of everlasting life. But, since the nature of man is such, at present, that ye can do no good thing of yourselves; and that therefore ye have need of the Divine assistance in every thing which relates to your faith and practice; I must further put you in remembrance of the duty of constant prayer. Without this, ye are assured, from many passages in scriptúre, that all your endeavours to be good will be accounted presumptuous, and therefore will have no effect. For your entire dependance is upon God and ye cannot, by your own power, provide for the necessities either of your souls or bodies. It is He who giveth you food and raiment, and all the necessaries and conveniences of life. It is He also, who puts it into our hearts both to will and perform, what is acceptable and well-pleasing to Himself.If ye can so far prevail over the corruption of your nature, as to think humbly of yourselves, and to apply to the Throne of Grace for the supply of all your wants, ye are gone as far as of yourselves ye are able to go. Thenceforward ye must use your utmost endeavours (the sincerity of your hearts will require it of you,) but they will not be effectual without the blessing of God, which alone can give them success. You see then the absolute necessity of prayer. The Church to which ye belong hath provided you with a public form, to be used as often as ye meet together for the worship of God. It was composed by good and holy men, as appears from that spirit of true piety and devotion which breathes throughout the whole. Ye will do well therefore in paying a due regard to it; and it will become you to lose no opportunity of joining in it devoutly in the Church. The same prayers may be of service to you likewise in your private devotions; there being scarcely any one circumstance of life to which there are not petitions properly suited in the common prayer book of the Church. Indeed, there is one circumstance which could not be provided for in the public service, because it relates to your duty at home: I mean, saying grace before and after meat: that is, first begging God's blessing on your food, and afterwards returning God thanks for it. And however strangely this practice be neglected by some, and very carelessly performed by many others; yet our own reason and Holy Scripture (with the examples of Christ and of St. Paul, together with the examples of the ancient Heathens likewise) should teach all Christians to perform this duty with decency and devotion. As to prayer upon other (general) occasions; because the ignorance and weakness of mankind is such, that they can neither help themselves, nor do well understand the manner in which they may address themselves to God for help; it has pleased our blessed Saviour to instruct His Church to N

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