would not have been gained by the community. But they were not so unwise and ungrateful as to disregard the noble propositions of the Society. They thankfully received the gift, and set themselves diligently at work to derive the utmost benefit from it. And to expect that they would have done otherwise, or to impugn their motives for doing so, is very unwarrantable and surprising. "Your committee cannot fail to regard the principles adopted by the agents in relation to leasing the lands, and which they have announced in their report, as highly accommodating and liberal, calculated to leave a very favourable impression upon the minds of the people, and to quiet any needless fears by which the tenants or selectmen may have been excited. And they gladly embrace this opportunity of expressing their unanimous and very cordial approbation of the zeal and fidelity of the agents in the whole management of this important business. And, if their motives or proceedings are called in question, or aspersed by others, it is hoped that it will perfectly satisfy them to be assured that Episcopalians not only confide most perfectly in their integrity, but feel greatly indebted to their judicious, active, and disinterested exertions. "And your committee cannot close their remarks without adding a few words of caution. It is very much to be feared that the hopes which are raised by the recovery of these lands will be far too high; and that much more will be expected from the agents than they can possibly perform. Their avails will not prove, by any means, as great as has been supposed and represented. The parishes must not expect to be relieved altogether from any taxation for the support of the ministry. And they should be cautious not to reduce it too far; for more injury is done by raising taxes ever so little, than good, by sinking them too low, or remitting them altogether. It will be expected therefore, that the parishes will continue to contribute to the support of their ministers about in the proportion of their neighbours. And every assistance which can hereafter be afforded, the agents will readily grant. "It is feared that expectations have been raised that the agents will apply moneys to the erection of churches. But a moment's reflection will be sufficient to convince the friends of the Church that no appropriations can be more exhausting and ruinous. If new churches are built, parishes who have recently erected them, may fairly expect remuneration. If they are built in one town where there are lands, the inhabitants of other towns, whether Episcopalians or not, will raise a clamour for the same privilege. And thus a fund of ten times the extent of that entrusted to these agents, would soon be exhausted. "Each town which settles a minister, will have an unalienable right, after deducting expenses, to the rents of the lands in that town for its use. If the inhabitants of such towns will erect a building for themselves, and settle a minister, they will doubtless receive assistance in proportion with the older parishes, and whilst they are building, perhaps, in larger proportion. "Whilst, then, the members of our communion are admonished not to suffer themselves to be deceived by any extravagant and unfound ed expectations, they are called upon to exert themselves with new and increased ardour in promoting the prosperity of the Church of 66 their fathers. Can we receive into our hands so rich a token of the zeal and disinterested piety of the grantors of these lands, and not feel excited to imitate them in their work of faith, and labour of love? Shall we receive at the hands of a merciful God so great and such timely assistance, and not feel constrained to show our gratitude, by new and unwonted exertions in the cause of his church? Every noble sentiment, every grateful emotion, forbids that we should do otherwise! And your committee, therefore, would unite with you in earnest and continual prayers to Almighty God, that he may bless and prosper us, that he may enable us to improve the means put in our hands for the advancement of his church, and that he may dispose the hearts of all men to assist and rejoice in her prosperity, till our Zion shall become the joy and the praise of the whole earth. B. B. SMITH, D. WOOSTER, ECCLESIASTICAL INTELLIGENCE. On Wednesday, Aug. 20, the annual convention of the Protestant Episcopal Church in New Jersey commenced its session. After the usual divine service, which was conducted by the Rev. Abiel Carter, of Savannah, in the diocese of Georgia, and an appropriate sermon by the Rev. Richard F. Cadle, of N. York, the Bishop of the diocese admitted to the holy order of deacons, Mr. Robert Brown Croes, his youngest son. At a special ordination held in St. Paul's church, Boston, on Thursday, the 11th of September, the Right Rev. the Bishop of the Eastern diocese admitted Theodore Edson and William T. Potter, to the holy order of deacons. Morning prayer was conducted by the Rev. Dr. Gardiner, and a sermon delivered by the Bishop from 2 Cor. iv. 7. "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." The candidates were presented by the Rev. Dr. Jarvis, and the Bishop was assisted in the administration of the communion by the Rev. Mr. Eaton. At a special ordination held in St. Paul's church, Windsor, Vermont, on Thursday, the 25th of Sept. the Bishop admitted the Rev. Lot Jones, deacon, to the holy order of priests. Morning service was conducted by the Rev. Mr. Morss, of Newburyport, Massachusetts, and a sermon delivered by the Bishop, from John xx. 22, 23. Mr. Jones was presented by the Rev. Mr. Strong, of Greenfield, Massachusetts, for the church at Ashfield, where his labours have been greatly blessed, and his prospects of future usefulness very encouraging. On Thursday, the 2d of October, the corner stone of a new Episcopal church was laid at Leicester, in Worcester county, Massachusetts. An address on the occasion was delivered by the Rev. Dr. Jarvis. On Wednesday, the 8th day of October, the Rev. Alfred L. Baury was instituted Rector of St. Mary's church, Newton. The Rev. Dr. Jarvis, by the appointment of the Bishop, acted as institutor. Morning service was conducted by the Rev. Mr. Cutler, and a sermon preached by the Rev. Dr. Gardiner, from Jude 3. "That ye should earnestly contend for the faith which was once delivered unto the saints." THE GOSPEL ADVOCATE. No. 36.] DECEMBER, 1823. [No. 12. Vol. IIi. THEOLOGICAL. TO THE EDITOR OF THE GOSPEL ADVOCATE. THE GOSPEL COVENANT. No. II. IT has appeared, from considerations already exhibited, that the covenant promulgated to Abraham was the Christian covenant, the same that now exists as a visible Christian church. It was "confirmed in Christ;" and "the law, which was afterwards added, could not disannul it;" it was a perpetual covenant, and was to remain in force, for the conversion and salvation of sinners, to the end of the world. This covenant has two visible ordinances, which shall now be the subject of our consideration. These The gospel is intended for two objects, both necessary to men's salvation. As all are guilty of sin and depraved in heart, this guilt must be pardoned, and this depravity must be done away, or they cannot be saved. To effect these necessary objects, the atonement was made and the Holy Spirit was given. The Saviour suffered to procure a pardon, and the Spirit was sent to purify the heart. two things, then, the atonement for sin, and the effusion of grace, being essential parts of the gospel plan, two ordinances were instituted to represent them. These are the Christian sacraments. One of them points to the atonement, the other to the sanctification of our corrupt nature. When the covenant was promulgated to Abraham, circumcision was instituted to represent this sanctification. It was appointed as an outward type of inward circumcision, a type of the regeneration and renewal of the human heart. It was a sign and seal of admission into the holy covenant, and was to teach men the necessity of inward sanctification, and intended as a means of producing it. The atonement for sin, the other great branch of the gospel system, was anciently represented by offering sacrifice, as a type of the sacrifice of Christ. When Israel came out of Egypt, this ordinance was reduced to a systematick form; the paschal lamb was commanded to be annually slain, to prefigure that Lamb of God, which in due time was to be sacrificed for the sins of men. Thus the church, under the Jewish form, had two sacraments, pointing to the two great doctrines of the gospel. After the Saviour appeared, to put away sin by the sacrifice of him. self, there was to be no more shedding of blood for sin. "The priesthood being changed, there was made a change also of the law." The covenant was altered into a new form. Two new sacraments were substituted in place of the old ones, and were set forth as signs of 46 GOSPEL ADVOCATE, VOL. III. that sanctification, and that pardon, which were anciently represented by circumcision and the passover. 1. The first ordinance under the present dispensation is baptism, which has been instituted in the room of circumcision, as an outward emblem of an inward and spiritual work. It has, indeed, been contended, that these ordinances cannot both mean the same thing; because, as baptism is only a typical ceremony, if circumcision has any allusion to it, it must be a type of a type. But this objection arises from a mistaken view of the subject. One of these ordinances is not a type of the other; but each of them is a type of inward circumcision or spiritual regeneration. Both of them were instituted as seals of initiation into the same covenant, though under different dispensations; and therefore both speak the same thing, though in different language. Another objection to our doctrine is, that none but males were to be circumcised; whereas baptism is to be administered to females. But this is answered by the apostle, Gal. iii. 28. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.' As if he had said, Under the former dispensation there was a difference made, but now there is none; there was a difference between Jew and Greek, &c. but all this is now removed, and all sorts of people are admitted to equal privileges! The covenant is the same, and the privileges are the same; only they are extended to other persons. From this part of our subject we may draw the inference, that baptism is to be administered to the same subjects as circumcision, and to some others. All who had a right to the privileges of the covenant under the Jewish dispensation have the same right now; and some others have the right expressly extended to them by scripture cove. nant in the New Testament. We may then urge the propriety of receiving children into the Christian covenant. The privilege was allowed them under the ancient organization of the church; the same church continues now, with even more extended privileges; and therefore children have the same right, and parents are under the same obligation. The Lord said to Abraham, "I will establish my covenant between me and thee and thy seed after thee, to be a God unto thee and to thy seed after thee. Every man child among you shall be circumcised; and it shall be a token of the covenant between me and you." Such was the covenant of promise. St. Peter makes a similar declaration, but extends it to other nations. "The promise is to you and to your children, and to all that are afar off." afar off are the Gentiles. The meaning then must be, "The promises and privileges of the covenant are to you and to your children, and to the Gentiles whom the Lord shall call, and their children." This is the main ground for the practice of infant baptism. The covenant is the same as it was in the time of the patriarchs; children were then commanded to be received into it; that command has not been revoked, and therefore continues in full force. Those So the matter was generally understood in the first ages of Chris tianity, and even almost down to the present day; and so it is now understood by more than nineteen twentieths of the professing Christians in the world. The testimony of Christian writers, from the apostles downward, is clear and unanimous. Clement, who lived in the time of the apostles, says, "Baptize your infants, and educate them in the discipline and admonition of God." Justin Martyr, about forty years afterwards, affirms, that " baptism is to us in the place of circumcision." Irenæus, about eighty years from the death of St. John, says, "This also did the church receive of the apostles, to baptize infants." And he often speaks to the same effect Tertullian, but a 66 Va few years after, affords us the same testimony. Origen, about one hundred and thirty years from St. John's death, speaks frequently and clearly to the same effect. And about twenty years later, Cyprian and sixty-six other bishops in council unanimously declared, that "none were to be debarred baptism; which rule," said they, we think especially to be observed in reference to infants." rious other testimonies might be adduced from writers in the primitive ages; but these are sufficient to show what was the general opinion at that time; and as these writers lived, some of them in the very time of the apostles, and the rest soon after, they doubtless well understood what was the apostolick practice in relation to this subject. It cannot be said, that we have positive evidence from scripture, though we have much circumstantial evidence, that the apostles baptized children. But if they did not, it is hard to conceive how the whole Christian world should have adopted the practice in the next century, and declared that they received it from the apostles. It is then reasonably evident, that the apostles practised infant baptism; and if so, the authority is sufficient for our purpose, and no scruples or cavils to the contrary should have any weight. How strong are our obligations to observe the institutions of God! When they are plainly set before us, who will dare to neglect? When called to repent of sin, to embrace the Saviour, and attend upon the prescribed ordinances, who will presume to neglect or delay? Who will turn away from the calls of the Almighty, and refuse to be entreated to his good? This subject especially concerns those, who are in a state of heathenism, who keep at a distance from divine institutions, and are, perhaps, bringing up families in the same careless way. It becomes them well to consider, how they will answer to God for their criminal negligence, and how they will answer to their children and posterity for neglecting to put them in the way of those means of grace, which might have been blessed to their spiritual good. 2. The other ordinance prescribed under the present form of the Christian covenant is the Lord's supper. This was ordained" for the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby." It has a commemorative reference to that divine atonement, which was made for the pardon of sin, and which was anciently represented by the paschal lamb. It was instituted on the most solemn occasion, in the very night when our Lord was betrayed, when he had just finished his last legal passover, and |