WESLEY'S VIEWS OF BAPTISM. Notes on the New Testament-Relative to which a Wesleyan clergyman, of this city, on being asked how a person could learn the distinguishing doctrines of the Wesleyans, answered, Mr. Wesley's Notes on the New Testament and his Sermons!' To these, then, we appeal for not only his sentiments, but also for the sentiments of that large, respectable, and popular religious denomination in this city and province. On Matthew iii. 16. And Jesus being baptized.-Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a divine cominand. Surely thus it becometh all his followers to fulfil all righteousness. Jesus bad no sins to wash away; and yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on divine appointments?" Here Mr. Wesley teaches the necessity of baptism in order to the receptton of the Holy Spirit! Mark xvi. 16. And is baptized-In token thereof [his faith] Every one that believed was baptized. He that believeth not-Whether baptized or unbaptized, shall perish everlastingly." John iii. 5. Except a man be born of water and the Spirit, he cannot enter into the kingdom of God-"Except be experience that great inward change by the Spirit, and be baptized (whenever baptism can be had,) as the outward sign and means of it." See also his remarks on Titus iii. 5; Acts v. 11. The Churth-"Here is a native specimen of a New Testament church; which is a company of men, called by the gospel, grafted into Christ by baptism, animated by love, united by all kind of fellowship and disciplined by the death of Ananias and Sapphira." Acts x. 47. Can any man forbid water, &c.-"He does not say, they have the baptism of the Spirit; therefore they do not need baptism with water. But just the contrary: If they have received the Spirit, then baptize them with water. How easily is the question decided, if we will take the word of God for our rule! Either men have received the Holy Spirit, or they have not. If they have not, Repent, saith God, and be baptized, and you shall receive the gitt of the Holy Spirit. If they have, if they are already baptized with the Holy Spirit, then who can forbid water?' Acts xxii 16. Be baptized and wash away thy sins "Baptisin administered to real penitents, is both a means and a seal of pardon. Nor did God ordinarily in the primitive church bestow this [pardon] on any, unless through this means." I Peter iii. 21. The like figure, or antitype whereof, baptism does now save us-"The thing typified by the ark, even baptism, now saveth us: that is, through the water of baptism we are saved from the sin which overwhelms the world as a flood." TRACTS ON BAPTISM. It is the initiatory sacrament which enters us in covenant with God. (Works vol. xiii. p. 395, edition of 1812, in 16 volumes.) What are the benefits we receive by baptism, is the next point to be considered; the first of these is the washing away the guilt of original sin by the application of the merits of Christ's death. p. 398. Baptism, the ordinary instrument of our justification. p.399 By baptisin we are admitted into the church, and consequently made members of Christ, its head. p. 400. By baptism we are made the children of God. And this regeneration, which our church in so many places ascribes to baptisin, is more than barely being admitted into the church-being grafted into the body of Christ's church, we are made the children of God by adoption and grace.' 'By water, then, as a means—the water of baptism-we are regenerated or horn again; whence it is also called by the Apostle 'the washing of regeneration;' our church, therefore, ascribes no greater virtue to baptism than Christ himself has done: nor does she ascribe it to the outward washing, but to the inward grace, which added thereto makes a saerament; herein a principle of grace is infused, which will not be wholly taken away unless we quench the Holy Spirit of God by long continued wickedness. p 400. In the ordinary way there is no other means of entering into the church or into heaven. p. 401. Christ came to save all persons by himself; all who by him are regenerated unto God-infants, &c. (Ireneus, quoted in a tract on infant baptisin, extracted by Mr. Wesley from a larger work by some other writer,) vol. xiii. page 420. The word regeneration is the name of baptisin Clemens Alexandrinus, p. 100.) Some are, however, ready to say, But by bap Thus testifies the venerable Wesley tism he always means sprinkling or pouring That he did believe and practise sprink ling we do not feel disposed to dispute; but our readers will bear in mind that when he was a missionary to Georgia he refused to sprinkle a child, alleging that the child was in good health, and therefore should be dipped; and for this refusal, with some other things as justifiable, he was brought before a court of justice! If any doubt this, let them read his Journals. And yet those who profess to be Wesleyans in this city ridicule immersion-call it indecent, and say there is not a word in the scriptures concerning it! O shade of the departed Wesley! is this the way thy followers treat thine instructions, after in a most public and solemn manner pretending to take thy notes on the New Tes tament as their sentiments, and then se publicly contemn them! Let them but once more turn to Romans vi, 3., and read thy notes on the expression, 'We are buried with him in baptism, and here thee say that the Apostle is here ‘ALLUDING TO THE ANCIENT MANNER ODDARDIZING_BY_IMMERSION.'. LUTHER'S WISH. In the elements of Biblical Theology, by Professors Storr and Flatt, the article on baptism says, "The primitive mode was probably by immersion." The learned authors urge that "the disciples of our Lord could understand his command in no other manner than as enjoining immersion." And they add, "It is certainly to be lamented that Luther was not able to accomplish his wish in regard to the introduction of immersion in baptism, as he had done in the restoration of wine in the eucharist." The American editor of Storr and Flatt dissents from his authors, and says, "In this wish the great body of Lutheran Divines have never coincided." But he does not call in question the truth of the statement that such was Luther's wish. This, then, may be regarded as an authenticated historical fact, that Luther desired to adopt immersion in the first Christian ordinance. The American editor above referred to, in his zeal against immersion, urged "the difference in the habits of the Orientals and ourselves in regard to bathing." This argument is based, of course, on the admission that the Orientals practised immersion.-Zion's Adv. ELDER FINNEY'S SUBSTITUTE FOR BAPTISM. This celebrated revivalist gives testimony to the same doctrine. He is one of the leaders among the New School Presbyterians, and of the first who advocated the use of the "anxious seat." On the design of baptism he remarks, in his 14th Lecture on Revivals, when advocating the necessity of something like the "anxious seat"-"The church has always felt it necessary to have something of this kind to answer this very purpose. In the days of the Apostles baptism answered this purpose. The gospel was preached to the people, and then all those who were willing to be on the side of Christ were called out to be baptized. It held the same place that the anxious seat does now-as a public manifestation of their determination to be Christians." p. 248. DR. JACOB'S TESTIMONY. Dr. Jacob, Vice-President of King's College, New Brunswick. This gentleman, holding a high station in the Established Church, gives testimouy to the same doctrine. In a discourse on justification, he observes "Some are probably anxious to learn what precise steps they should take-what specific acts perform, to enter into possession of their Christian privileges. "A determinate act was appointed by Christ, and in the primitive church was performed amidst such circumstances as in most instances actually rendered it an evidence of justifying faith. "This was baptism, a public washing with water in the name of the Father, Son, and Holy Spirit, by which the convert declared to the world that he renounced all the defilements of his former state, and entered into the new and holy society of the Christian church." To conclude for the present: We would remark that the language of the Moravians, the Church of England, the Methodists, Calvin, Wesley, &c. are so evidently in favor of our views, that they need no comment. The Presbyterians and Baptists, however, may say, 'Our articles only recognize baptism as a sign and seal of remission of sins, regeneration, &c. &c.' Do they mean by this language that baptism is a sign of the past, the present, or the future? If their language is taken in its obvi. ous signification, it must mean a sign accompanying! Is not the signing and sealing of any and every instrument the last act of the parties? Are not notes, bonds, deeds, &c. incomplete until they are signed and sealed? Then does not their creeds, as plainly as the others, declare that baptism is the consummating act in the work of conversion? ANOTHER WITNESS FOR BAPTISM. Mr. Pinkham, late Pastor of a Congregational Church, in Dracut, has been recently buried with his Lord by baptism, and, upon the occasion, gave an honest exposition of his reasons for his course. We welcome brother Pinkham into the brotherhood, and hope that now he has truth on his side, and a conscious honesty, he will use double diligence in the service of his Master. We quote the following account of brother Pink ham's remarks: "After considering the strong obligation which we are all under to obey and honor the Lord Jesus Christ, the writer proposes to consider the positive duty of baptism. This duty he shows should be so performed as to represent the death and burial of Christ. He alludes particularly to his own trials on the subject, arising from early prejudice, personal connexions, and the ties of professional life. Hearing of Professor Jewet's change of views respecting baptism, who was a fellow-student at Ando. ver, he commenced a prayerful examination of the subject, which resulted in his baptism. He says, page 12: "I have been a professor of religion more than fourteen years, and have been a minister of the gospel four years, in which I have believed in the validity of other modes of baptism besides immersion-have been sincere in that belief, and have practised accordingly, and vindicated that practice by preaching. When in a regular course of theological study, I went over the usual ground of examining the subject, and was satisfied with the reasons therein adduced, to retain my previous opinion on the subject. But within a few months past, Divine Providence has led me by a favorable opportunity to examine the whole subject anew; and it is not till after a most diligent and thorough examination of it, on each side of the question, and, I may add, with great reluctance, to yield my former opinions, as well:s giving myself a longer time to test the strength of my conclusions than I believe I ought; and suffering new doubts to deter me from duty after I was sufficiently convinced, that I came to my present conclusions. And however sincere I have formerly been in my belief and practice, and however so others may still be, I am now satisfied that a baptism which does not represent our being buried with Christ into his death, is not the baptism which Christ requires, and therefore does not enable us sufficiently to glory in his cross. And I am also satisfied that others would come to the same conclusion should they give the subject an impartial examination." ATMOSPHERIC EFFECT. WE are all aware, if the weather be damp and foggy, that a listless and languid state is produced; whilst during dry weather, however cold it may be, there is a feeling of light-heartedness and cheerfulness pervading the whole system. In the first instance the atmosphere is robbing us of our electricity, which it greedily absorbs; in the latter case, the dryness of the air is such that it leaves us in the possession of the electricity which seems to belong to us; hence the buoyancy of spirits in the frosty days of December and January, and the suicidal despondency of November; and hence the elasticity, the life, and ani mation of the Frenchman; the sluggish, heavy movement of the Dutchman; the variable feelings of the Englishman-one day full of hope and cheerfulness-the next day at war with himself and the rest of mankind. To every one, in damp moist conditions of the atmosphere, flannel is a great comfort; but silk is the most useful covering of the body. It is by far the best friend and comforter that can be applied. We know that if a silk handkerchief be perfectly dry, lightning the most accumulated could not pass through it, so decided a non-conductor is it: hence if worn next to the skin, the air cannot absorb the electricity of the human body. Silk waistcoats, drawers, and stockings of the same material, are of the greatest service during the humid state of the winter months of this country. The hypochondriac, the nervous, will derive from them more benefit than from the most active tonic, and they will prove a more invigorating cordial than any spiritous dram; nor are the effects transient, for a buoyancy of spirits and an agreeable warmth are thus diffused over the whole frame. Patients, too, during mercurial influence, are much better wrapped in silk than even when confined to bed.-Dr. Sigmond. News from the Churches. Wadsworth, Ohio, January 16, 1840. I have been proclaiming since I saw you with some success. At one meeting I immers. ed 12 persons (the first people in the neighborhood) in Licking county, Ohio; and organized a congregation of 20 or 23 persons. J. H. JONES. Vienna, Indiana, October 5, 1840. Brother G. McDuffy and myself, both evangelists, travelling at our own charges; commenced a big meeting on Blue River on the 21st of June, near Morristown; since which time we have immersed into the name of the Father, Son, and Holy Spirit, about 100 persons-received from the sects 30 persons, and prospects good; but the winter will soon come on, and our age and infirmity admonish us to retire for some time. J. SMITH. Some interesting church news omitted this number shall appear in the next. Some communications on other subjects have been crowded out; but shall be attended to soon. OBITUARY. DEPARTED this life, in hope of an eternal, on the 27th ultimo, sister NANCY CHAPMAN, of Washington co., Pa., aged 43 years. In the death of our beloved sister Chapman, dear to us in the flesh and in the Lord, we have another proof that the gospel of Christ is the power of God unto salvation, able to deliver from the fear of death, and to inspire with the high hope of heaven, all who sincerely embrace it. Partially paralyzed for almost ten years, she was experimentally taught in the school of affliction the preciousness of the gospel, and deeply inspired with the hope of immortality. She was a bright example of Christian patience and resignation. She has left a bereaved husband and a large family to mourn her loss, to admire her virtues, and to follow her example.-A. C. ODE TO THE DEITY. BY DERZHAVIN-THE RUSSIAN POET. [CONTINUED FROM PAGE 96.] A million torches, lighted by Thy hand, What thall we call them? Piles of crystal light- Yes! as a drop of water in the sea, All this magnificence in Thee is lost: What are ten thousand worlds compared to Thee? As shines the sun-beam in a drop of dew. I am, O God! and surely Thou must be! Thou art! directing, guiding all, Thou art! On the last verge of mortal being stand, Close to the realms where angels have their birth, The chain of being is complete in me; In me is matter's last gradation lost, I can command the lightning, and amn dust! A monarch, and a slave; a worm, a god! Whence came 1 bere, and how? so marvellously Creator! yes! Thy wisdom and thy word O thoughts ineffable! O visions blest! God! thus alone my lowly thoughts can soar; |