we have no account of their being taught, or of their practical faith, I have also shown that in consequence of these institutions the Apostles and their successors baptized infants, and that the christian church universally, for more than a thousand years, was uniform in this practice, and that the apostolical church, i. e. all those churches which have derived their authority from the Apostles, universally continue the practice to the present day. We have furthermore observed that the reason why no one can prove when, where, or how infant baptism was introduced in an after age, is because it is of divine appointment, by Jesus Christ himself.

From all this we infer that Christ approves of this charitable work in bringing infants to his holy baptism-and that those who deny them this privilege, are guilty, in our Savior's sense, of shutting up the kingdom of heaven against them, and are injuring the cause which they wish to support, by suffering children to grow up as they are born, ignorant of God and of themselves. May God open their eyes to see the truth as it is in Jesus-for I bear them record they have a zeal of God, but not according to knowledge.

FOR THE CHURCHMAN'S MAGAZINE.

On the Design and Use of Holy Time.

GOD having created the heavens and the earth, and all things they contain; having made man, and appointed him to be the king and sovereign of the whole; the tongue, the voice, and as it were the priest of this lower world, to offer up its praises and thanksgivings, to its Maker, and universal Lord; on the seventh day, he rested from all his labor, which he had created and made; and he blessed and sanctified it; because in it he had rested from his labor.

Here the first thing, that presents itself for our contemplation, is this, that, the world which we inhabit is not ours but God's; and of this we have the Holy Sabbath, as a sign, or token. God of his own free choice and infinite wisdom made it, stored it with its good things, and put us in possession of it; requiring only one day in seven, to be dedicated to his immediate service, as an acknowledgement of his sovereignty, as a token that all is his, and that it is only let to us this easy rent he requires, and no more; a much less proportion, than men are willing to take from each other, of the fruits of the ground. But it is enough, to be a standing sign and token, that we live in God's world. Every returning holy day, admonishes us, if we will listen to it, that God made the world, and therefore it is his, by the best possible right. It bids us remember, that it did not spring up by chance, and is not therefore governed and directed by chance, but by infinite wisdom, and almighty power. It bids us look back to the time, when the morning stars sang together, and all the sons of God shouted for joy, at the new creation; when God stretched forth his forming hand; and the shapeless matter obeyed his will. The earth took its form and station, the sun and moon be gan to roll, resplendant in the heavens; and the earth to swarm with

numerous tribes of living creatures. And finally, man appeared majestic in form, and wise in heart; for God breathed into him a rational soul; gave him a spark of that all directing essence, which pervades and puts in motion the universe.

When we have taken a view of these things, we cannot avoid seeing and feeling, that the world is God's, a truth which is perpetually slipping out of our minds.

But moreover, it is to stand as a token and sign, that not only the world we inhabit is God's, but ourselves also, are his creatures. This follows of course, from what has been already said; for man was created in the same six days, with other things, and pronounced very good. Man was a part of the same labor; he is therefore a creature of God, no less than others, only a little more exalted in his nature, made of better materials, and designed to be the mouth of creation, to offer unto God, its praises and thanksgivings. Thus the sabbath being a sign or token, that we are God's creatures, reminds us of the obligations we are under to him; and not only to him, but to ourselves and each other; for that we are the creatures and servants of some superior, is the foundation of all duty. He who made us, must be supposed to have a right of commanding our services, and directing how we shall deal with each other. Having created, he would not abandon and disregard the workmanship of his hands. Hence he has a right to say, and he does say to us, ye shall dedicate one seventh part of your time to my immediate service, in token and acknowledgment that ye are my servants. Ye shall pray to me, and seek my favor by supplication; ye shall remember my sabbath to keep it holy, in token that I made you; and that I redeemed, and new created you, when you had fallen from your first perfect state. Ye shall render me thanksgiving and praise, for these and all other benefits I am daily heaping on you. Ye shall seek the peace and welfare of each other, by doing justice, loving mercy, and walking humbly before me. All this is perfectly reasonable; and no way could so effectualty impress these all important truths on our minds, as a solemn day dedicated to the worship and immediate service of almighty God, in commemoration of his making us; a day frequently returning, and giving us no opportunity to let the truth slip out of our minds, through forgetfulness and inattention.

To perpetuate the memory, of great and iilustrious deeds performed by men, and call forth the gratitude of nations, such days are frequently appropriated. Much more then, have we reason to perpetuate the memory of God's wonder-working power in the creation of the world, and redemption of man from his fallen state. Much more have we reason to expect, that it will awaken gratitude in our hearts; by leading us to reflect, that he called us from the womb of uncreated nothing, and has given us an opportunity to enjoy his works here, and if we forfeit not his favor by our own folly, to triumph in glory hereafter. We have the utmost reason to think, that with a great many, it has the effect of keeping them always mindful, that they are God's creatures; and therefore owe him and each other a great many indispensable duties. Nor have we much reason to think, that without it, men would very long continue to know and ac

knowledge God. It is consequently, one of the fundemental institutions of religion.

But thirdly; by recurring to the original institution of holy time, it will appear to be a sign or token, how it is to be spent, in what kind of exercises. For God having finished the work of creation, rested from his labor on the seventh day, which he sanctified and made holy. Hence it follows, that as God rested from his work, so should we rest from ours on that day. That is, all the ordinary occupations, in which we are engaged to obtain the means of temporal subsistence, are to be laid aside, and the body left at rest; in order that the mind may without interruption be turned to things of more importance.

We should not allow ourselves even to think of plans of worldly business, or pleasure and recreation; much less to act our thoughts and desires on that holy day. All these thoughts should be suspended, while we are doing the work of the Lord; that great and bountiful Master, on whom we depend for all we are, and all we have, calls us to his service, and our own business ought to lie by. For suppose our business be ever so important, yet it is of only a temporary importance, while what God requires is of eternal moment; and his favor is worth more than worlds, which is not to be obtained, without obedience to his will.

Do we at all times sufficiently weigh these things in our minds, and act under the influence of them? It is much to be feared many of us do not. Deeply engaged all the week, in the business and affairs of the world, studying plans of wealth and greatness; we are too apt to carry these thoughts along with us into holy time; and even into the house of God, to distract our devotions, and divide our af fections between God and the world. The best and most serious christians find it difficult so to call off their attention from things, to which they have for six days applied themselves, as that they shall not intrude on their minds, and disturb those meditations which are suitable to the day. Worldly desires and affections hang about them, as a dead weight, and prevent their souls from soaring on the wings of devotion to God the object of their service. Things present strike on their senses, and command their attention in spite of themselves, and in spite of the august presence of God. A sense of that presence, is mingled with reflections of base alloy; by which the spirit of devotion is damped; the heart remains cold and unaffected, with the most solemn and awful things, which can be presented to the understanding. With St. Paul, when they would do good evil is present with them. They find a law in their members, warring against the law of their minds, and bringing them into captivity, to the law of sin and death; and they are often obliged to cry out with him; 0! wretched man that I am, who shall deliver me from the body of this death! They therefore stand in need of all the assistance, which God hath promised by his spirit, and yet come short of what they desire. The good things, which God hath done and is doing, are heard and seen without that heartfelt gratitude which they demand. The promises of his word are listened to without emotions of joy. The glories of the kingdom of heaven are unfolded, without awaken

ing any vehement desire to pertake of them. The marriage feast in God's house, with all its dainties, does not relish; and they hear the mingled songs of angels and glorified saints in heaven, as described by St. John, with cold indifference.

Let us strive to think in earnest what God is, and what we are ; what God hath done and promises to do; that he will be in the midst, where two or three are met together in his name; let us consider him as present, hearing the prayers of all devout worshipers; and what can be more beautiful, what more engaging to the rational mind, than a large assembly, pouring forth their joint prayers and praises to Almighty God. We praise thee O! God, we acknowledge thee to be the Lord; Lord have mercy upon us; Christ have mercy upon us. Seriously and devoutly contemplate these pious and devout exercises, and join in them heart and voice; and we shall seem to see heaven opened, and the eternal God upon his throne of mercy, shedding his blessed influence on all above and all below, with ten thousand times ten thousand saints and angels, throned yet adoringThese reflections can but refine and exalt the soul, to a nearer resemblance of God, and the blessed company of heaven.

[To be continued.]

Exposition of the Articles of the Church.

ARTICLE XIV.

Of Works of Supererogation.

VOLUNTARY Works besides, over and above God's Commandment, which they call works of supererogation, cannot be taught without arrogance and impiety. For by them' men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required. Whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

THE precepts contained in the gospel for the regulation of our lives are so full and comprehensive, that they include every good work which men are capable of performing. It is impossible to imagine any action acceptable to God, which does not fall within the precepts, to love God with all our hearts-to love our neighbor as ourselves, and, to cleanse ourselves from all filthiness both of the flesh and spirit, perfecting holiness in the fear of God. And besides these general precepts, there are particular ones directed to persons in every condition and relation of life, and extending to every point and circumstance which can possibly promote the honor of God, contribute to the happiness of our fellow creatures, or tend to purify our own minds; and all these things are enjoined as duties of perfect and universal obligation; as indispensably necessary wherever they are practicable. Since, therefore, God requires of us the entire exertion of all our powers, and not a single good action can be specified, which is not commanded in the New Testament, it follows that no room is left for voluntary works, besides, over and above God's

commandment, which they call works of supererogation; nor can such works be taught without arrogance and impiety, since they im ply a degree of merit, which man in his present imperfect and corrupt state, is incapable of attaining, and are directly opposite to the plain and infallible word of God; or as the article expresses it, "For by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required; whereas Christ saith plainly, when ye have done all that are commauded you, say, we are unprofitable ser vants." These words, which are recorded in St. Luke's gospel, are so clear and decisive, that it is unnecessary to explain or enforce them.

It is, however, well known, that works of supererogation are admitted by the members of the Romish persuasion; and it cannot but be matter of surprize, that such a doctrine should have prevailed in any church which calls itself christian. We are ordered to be perfect, even as our Father which is in heaven is perfect; and so far from being able to exceed what is required for our salvation, the gospel assures us, that after our utmost care, and best endeavors, we shall still fall short of our whole duty; and that our deficiencies must be supplied by the abundant merits of our blessed Redeemer. We are directed to trust to the mercy of God, and to work out our salvation with fear and trembling, that is, with anxiety lest we should not fulfil the conditions upon which it is offered.

Upon these grounds we may pronounce that works of supereroga tion are inconsistent with the nature of man, irreconcileable with the whole tenor and general principles of our religion, and contrary to the express declarations of scripture.

ARTICLE XV.

Of Christ alone without Sin.

CHRIST, in the truth of our nature, was made like unto us in all things, (sin only except) from which he was clearly void, both in his flesh and in his spirit. He came to be the lamb without spot, who by the sacrifice of himself once made, should take away the sins of the world; and sin, as St. John saith, was not in him. But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

THIS article consists of two parts; in the former Christ's freedom from sin is asserted, and in the latter it is declared that all men are guilty of sin.

That Christ partook of the nature of man was shown under the second article, sin only except, from which he was clearly void, both in his flesh and in his spirit. That Christ was free from sin of every species and denomination, appears from the whole course of his life, as recorded in the gospels; and it is expressly asserted in the