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On the nature and efficacy of external rites in religion, go. ment, ordained by Christ, to be unto the party baptized, a sign, and seal, of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of giving up unto God through Jesus Christ to walk iu newness of life.”-The assembly of Divines' Catechism asserts, that --baptismu is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, dath signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's." -Our blessed Saviour says to Nicodemus, “ex cept every one (as it is in the original Greek) be born of water and the Holy Ghost, he cannot enter into the kingdom of God."-Annanias says to St. Paul,

arise and be baptized, and wash away thy sins." --St. Paul tells the Corinthian Christians,“ such were-some of you, but ye are washed, &c. Cor. vi. 11. and to the Ephesians, chap. v. ver. 26. Christ loved the Church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word.-Titus, chap. iii. 5. not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and receiving of the Holy Ghost."-St. Peter says that the ark of Noala was a type of baptism, and as Noah's family were saved by or in the ark, so the Apostle expressly affirms that baptism saves us. It is true that he adds, not the putting away the filth of the flesh, but the answer of a good conscience towards God." This has been thought to refer to the questions put to the adult candidates for baptism, and is as likely to carry this sense, as that of inward purity as opposed to outward washing. For it is certain that it was the ark that saved Noah, and consequently, from the Apostle's allusiou, it is baptism that saves us. But perhaps it may be said, it was his faith that saved

Noah: his faith did not, and could not have saved him without the ark.-*“ By faith (says, another Apostle) Noah being warned of God, prepared an * sark for the saving of his house." It was his faith that made him prepare the means, but it was his using the means that saved him. So with respect to baptisn, like the ark, it is a revealed institution, and whoever shall be brought

to it in faith of its efficacy, as Noah brought his family into the ark, shall be
"saved. And here it may be observed, that it was Noah's faith in preparing the
ark, which is said to save his house, without a single word of their faith. Ali
is attributed to the faith of Noah, and to the ark which by that faith he pre-
pared. So that the Apostle's parallel, when all the circumstances of it are
adjusted, evidently indicates that there is an efficacy in baptism correspondent
to the efficacy of the ark, for the benefit of those to whom it is applied. And
as the word baptism, in its radical signification, denotes washing, hence it is
concluded, that the use of, and benefit designed by baptism, is to wash, pu-
Tify, regenerate, or translate the receiver from the state of nature in which he
is born, into the Church of Christ, which is a state of grace and favour, ang
that it cleanses the person from whatever it would expose him to, and thereby
- saves him froni the destroying deluge of God's wrath.

P.--I am fully satified with the observations you have made, and am thankful for the light, the knowledge, and the edification which I have received thereby. The next inquiry I would make, is, concerning the sacrament of liga Lord's supper. But this I will omit for the present. -[To be continųed.

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LATE English traveller has the following Anecdote : Being at Naples

he attended Church in company, with a young Neapolitan nobleman, and an English friend, and when the host, er cunsecrated elements were carried round the Church, the whole congregation, agrecable to Roman Catholic .custom, fell on their knees, except the Englishnan, whu, being afterwards asked the reason of this singularity, by his Catholic acquaintance, replied,

don't believe in transubstantiuiion, nor I, said the Neapolitan, - and yet you see I kneeled.” On which the writer proceeds to some reflections on the comparitive efects, of the Romish, and more simple riles and cereacaics

On the nature and cficacy of external rites in religion, &c, of the Protestant worship, concluding with an opinion, that Protestants in general, by discarding too much of the exterior of religion, have weakened its influence on the hearts of the bulk of men. Such is the opinion of a man wbo may justly claim the reputation of as much candour and ingenuity, as any wbo bave ever written on men and manners. To extend this hint further and lay a stronger foundation, the excellent Bishop Horn, I think it is, has some where observed, that as man consists of soul and body, it is as much his duty to worship God with one as with the other; nor need we depend on human authority to maintain this opinion; for an Apostle directly commands us,

to glorify God in our bodies, and in our spirits, which are his ;" and it may well be asked, whether all the sacred rites and ordinances, which now are, or ever were appointed by God, in the Church, are not so many acts of bodily worship? Even in Paradise itself man was commanded to worship God by ex: ternal, visible, and corporal rites; for what else can we understand by the Tree of Life in the midst of the garden ?. It was doubtless a sacred symbol, or or ainance, to be partaken of by man, though in a state of perfect innocence, and complete in knowledge, as a token of his dependance upon God, and a means of preserving him pure and holy, while he should remain in this bodily state. The same and much more may be said of the Patriarchal and Jewish sacrifices ; of the shew-bread, the Paschal Lamb, and numerous other ordiDances, washings, and puritications under the law of Moses. And though the greater part of these are now doae away as not agreeing with the gospel state; yet have we the Lord's Supper, in which they all center, pointing to the Lamb slain from the foundation of the world. Indeed whoever carefully examines the word of God, and compares it with the nature of man, must see that it contemplates him in a two-fold light, consisting of soul and body, and though religion may be intended to hit the soul for exaltation in future bliss, yet to that end, the body, its present companion, has much to do. Nay, more, it is an article of our faith that the body is to rise in the last day, and after being glorified, to assist in celerating the praises of God to all' eternity. If so, ought it not to begin that service while here? Our bodies, though but dust and ashes, by the goodness of God, through a Redeemer, are intended for high honour and glory, and hence it ceases to be a matter of indifference, whether they take any part in rendering praise to God. At least we are sure Almighty God has thought so, by his having appointed bodily acts of worship. With the serious and devout Christian, these are weighty considerations, inducing liim to comply with every appointed ordinance, and make use of all proper gestures of body, expressive of reverence toward God. Such as are disposed to look into the reasons of the Divine conduct in this instance, may be furnished with them by considering the nature of man. The soul being confined to a material body, and obliged to receive impressions from without, through the inedium of the senses, external rites of religion become absolutely necessary; hence Almighty God, knowing what is in man, has adapted his dispensations to our wants, has instituted significant rites, as means by which to affect the soul, and keep alive the spirit of devotion and piety. If because the soul is a spirit, we are to make no account of bodily gestures in the worship of God, for the same reason we may lay aside all actual prayer expressed in words, whether public or private, (for is not this a bodily act?) Our houses of God may be converted to other uses ; holy time discarded, seasons of worship neg, lecied; we may retire into some corner, each one by himself, and serve God in silent meditation, as some enthusiasts have actually pretended ; and nothing be left by which it may appear whether we are Christians or infidels, whether we believe in a God, or are atheists. No 'one, of the least reflection, can doubt what would be the consequence of such a system of faith and practice. Much the greater part of men would soon sink into utter ignorance and disregard of God and religion. Hence it becomes a question of very serious importance whether true religion is so certainly promoted, as is often supposed, by stripping it, in the manner many Protestants have done, of its exterior forms, The bulk of mankind are too much occupied in providing for the body, to retain a due sense of abstract truths, and articles of faith, however clearly revealed, without something to keep them in mind, by affecting the senses.-And should it be admitted that now and then an individual stands in no need of such external incitements to reverence God, which, however, would be admitting more than could be proved, yet what is to become of the rest of man:

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The Christian life, a warfare. kind ? Religion is intended for all men alike. All are equally interested to serve God to his acceptance, with all the faculties of their souls and bodies. Thus

reasoning on the nature of van, the opinions of wise and good mer, and the word of God, all conspire to prove the duty of bodily worship, as well as that of the heart and soul. The doctrine here contended for, may perhaps be offensive to sorie; but util men are moulded into different creatures from what they now are, or the light of Revelation extinguished, it will ble true. It was not the intention of the writer quoted in the begining, por is it the design of these remarks, to recommend the rites of the Romish Church, many: of which are absurd, and sáune certainly border on idolatry. Put there is in all cases somewhere a mean, and by an unreasonable fear of one extreme, we are always in danger of falling into the opposite. It is hoped, therefore, that what has been said, will be seen in its true light, as intenciid to lead to some further reflections on the exterior of religion to be found in the Church ; to siew that here is the golden mean between too much, and 190 little forın and ceremony, and to recommend to all her members, that sober, decent, yet not unornamental service of God, which they have so many grounds of belief, is most conformable to primitive faith and practice. This surely may be done without impeaching the motives of those who diífer in opmion and practice. And should these remarks fall into the hands of any such, it can do them no harm to give them a cancid examination and review. It is the bounden duty of every well wisher to the peaceable religion of Jesus, to contribute his mite towards setting the minds of men on some stable foundation, that they may sarre God in peace, quietness, and assurance; which is the design of what has here been said. in a future i umber, if this meets with approbation, some thoughts, which have been but barely binted, will be fux: ther prosecuted.


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JE wrestle not only with flesh and blood but with principalities and

powers, fc. and theretore have need of, and must put on the whole armour of God, if we wish or expect to maintain our post, and to be crowned with victory. It is the case of almost all Christians, to be exercised with manifold temptations ;-troubled with wanderng thoughts ; and often more or less, distressed with evil suggestions. The secure and siníut, the carnal and worldly never feel,- never complain of such in ward contests; but they prove that the soul is alive unto God,—that the conscience is tender; and as Christ himself was tempted can never be a mark of God's displeasure.

However they are strong warnings to us, to keep on the watch and never relax our Christian duty. Let the Christiản therefore follow the advice of St. Paul --Put on the whole armour of God.--Let him walk cautiously, wisely and circumspectly -Let him keep as much as possible out of the way of tempiutions, especially such temptations as he finds most likely to prevail against him. Let him hill up his time and keep his mind engaged-diligently and industriously employing himself in the honest duties of his station. Let him to as much and as fervent as he can, in the use of ejaculatory prayer, since le finds his attention so strongly diverted, in longer ucts of devotion ; which he should by no means omit on that account, but endeavour with all his mighi, to gaiti the spirit of attention which babitual devotion will at length procure. -A reflection on the works of creation will repel all Atheistical thoughts; a reflection on God's works of Providence will dispel all Epicurean and despoarding thoughts; and reflections on the redepntion of mankind by the merits and death of his merciful Saviour, will dispel all hard, uneasy and ungratsful thoughts and suggestions. Indeed the constant and serious reflection oi God as lore (see. 1 John ch. iv. v. xvi.) and as manifesting that love, wiil serve above all things, to induce an holy, happy, casy, anu resigned frame et mind.

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TOR TNE CHURCHMAN'S MAGAZINE.. Theodore Zuinger, when he lay on his death-bed, took his leave of the world,

in a paraphrase on the 122d Psalm ; translated from the Latin, by the late learned and pious Mr. Merrick. It may serve as a finished specimen of the noble, and exalted use, which a Christion may, and ought to make of the Psalms of Duvid.

HAT joy, while thus I view 5. Great Salem's King; who bids each the day,

That warns my thirsting soul away, On her decrees dependent wait :-

What transports fill my breast ! In her, ere time begun,
For, lo, my great Redeeiner's powes High on eternal base uprear'd,
Unfolds the everlasting door,

His hands the regal seat prepard,
And leads me to his rest.

For Jesse's favour'd son. 2. The festal morn, my God, is come, 6. Mother of Cities! o'er thy head That calls me to the hallow'd doine, See peace, with healingwings outspread, Thy presence to adore ;

Delighted fix her stay. [friend! My feet the summons shall attend, How bless'd, who calls himself thy With willing steps thy courts ascend, Success his labours shall attend, And tread the etherial floor.

And safely guard his way. 3. E'en now to my expecting eyes, . Thy walls, remote from hostile fear, The heav'n-built towers of Salem rise, Nor the loud voice of tumult hear, E'en nove, with glad survey,

Nor war's wild wastes deplore ; I view her mansions, that contain There smiling plenty takes her stand, Th’angelic forms, an awful train, And in thy courts with lavish hand And shine with cloudless day.

Has pour'd forth all her store. 4. Hither, from earth's remotest end, 8. Let me, blest seat, my name behold Lo, the redeem'd of God ascend, Among thy citizens enrollid, Their tribute hither bring ;

In thee forever dwell. Here crown'd, with everlasting jos, Let Charity my steps attend, In hymns of praise their tongues employ, My sole.companion, and my friend, And hail th' immortal King.

And FAITH, and HOPE, farewell!

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RULES FOR PREACHING. REACHERS, by this my mind ye So perfect is the Christian scheme, know;

He, who from thence does take his Learn to pronounce your sermons slow;

theme, Give ev'ry word of a discourse And time to make it understood, it's proper time, and life and force: His sermon cannot but be good. And urge what you think fit to say, If one will needs be preaching stuff, in a sedate, pathetic way.;

No time indeed is short enough, Grave and delib’rate as 'tis fit

E'en let him read it like a letter, To comment upon Holy Writ. The sooner it is done the better. Many a sermon gives distate,

But for a man who has a head, By being spoken in great haste ; Of whom it may with truth be said, Which, had it been pronounced with That on occasion he can raise leisure,

[sure. A just remark, a proper phrase ; Would have been listen'd to with plea- For such an one to run along, And thus the Preacher often gains Tumbling his accents o'er his tongue, His labour only for his pains;

Shews only that a man at once As (if you doubt it) may appear May be a scholar and a dunce. From ev'ry Sunday in the year.

Would men but speak as well as writer For how indeed can one expect,

Both faculties would then unite, The best discourse should take eifect, The outward action being taught Unless the maker think it worth To shew the inward strength of tho't. Some needsul care to set it forth? Now to do this observe-our school For what's a sermon, good or bad Lays down this plain and gen'ral rule, If a man reads it like a lad,

“ Take time enough-all other graOrlike a freshman of some college Pait'd

up with pride and lack of know " Witl soon fill up their proper places." Jedge?



Bosays and thoughts or various subjects. The following truly, Christian prayer, which was constantly used by an eminent

English Archbishop, merits a place in the Churchman's Magazine, and cannot fail to be acceptable to every pious reader..

LORD GOD of truth, I humbly beseech thee to enlighten my mind by O

thy Holy Spirit, that I may discern the true way to eternal salvation, and to free me from all prejudice and passion, from every corrupt affection and interest, that may either blind or seduce me in my search after it.

Make me impartial in my enquiry after truth; and ready, whenever it is discovered to me, to receive it in the love it, to obey it from the heart, and practise it in my life, and to continue stedfast in the profession of it to the end of my days.

· I perfectly resign myself, O Lord, to thy conduct and direction, in confidence that thy mercy and goodness are such, that thou wilt not. suffer those wha sincerely desire to know the truth, and rely upon thy guidance finally to miscarry.

And if in any thing which concerns the true worship and service of thee my God, and the everlasting happiness of my soul, I am in any error or mistake, I earnestly beg of thee to convince me of it-to lead me into the way of truth, and to confirm and establish me in it more and more.

And I beseech thee, O Lord, always to preserve in me a great compassion and sincere charity towards those that are in error and ignorance of the truth, beseeching thee to take pity on them, and to bring them to the knowledge of it, that they may be saved.

And becanse our blessed Saviour hath promised, that all who do his will shall know his doctrine ; grant, O Lord, that I may never knowingly offend thee in any thing, or neglect to do what I know to be thy will and my duty:

Grant, o heavenly Father, these my humble and hearty requests, for his sake, who is the way, the truth, and the life, my blessed. Saviour and Redeemer, Jesus Christ. Amen.

ANY parts of what is called learning resemble the man's horse, which

he was caught.

SOME people rate the modern improvements in religious knowledge by the volumes of metaphysical subtilities written on the subject : as the Emperor Heliogabalus formed an estimate of the greatness of Rome; from ten thousand pounds weight of cobwebs which had been found in that city.

THE late Sir Edward Dering used to say, “he did not pretend to under« stand much of the Bible, but he was sure the gentleman who wrote the book « of Ecclesiasticus knew the world as well as any man that ever lived in it.”— There is more good sense, and there are better précepts for the conduct of life, than in all the morality of the Heathen.

WHAT inextricable confusion must the world for ever have been in, but for the variety which we find in the faces, the voices, and the band-writings of men! no security of person, no certainty of possession, no justice between man and man, no distinction between good and bad, friends and foes, father and child, husband and wife, male and female. All would have been. exposed to malice, fraud, forgery, and lust. But now every man's face can distinguish him in the light, his voice in the dark, and his hand-writing can speak for him though absent, and be a witness to all generations. Did this happen by chance, or is it not a manifest, as well as an admirable, indicative of a divine superintendent ?

BOERHAAVE, through life, consecrated the first hour after he rose in the morning, to meditation and prayer, declaring ; that from thence he derived vigour and aptitude for business, together with equanimity under provocations, and a perfect conquest over his irascible passions. “The sparks of calumny, he would say,

“ will be presently extinct of themselves, unless you blow them,” and therefore, in return, he chose rather to commend the good qualities of his calumniators, than to dwell upon the bad. Such is the force of education and habit, that there is hardly a Quaker to be found, young or old, who has not the command of the irasçible passions. Why' cau if not be so with others!

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