Scriptures, quoted above, applies the term " regeneration" in a very different sense; and views it as the effect of the Divine word read, or preached, and duly received into the heart. In short, we by no means consider the Bishop as speak ing a definite language on this point; but as generally aiming, on the one side, to rescue this most holy and significant sacrament from neglect and contempt; and, on the other, to secure that fundamental change of heart and life in the baptised, without which baptism, and every other ordinance, will be worse than vain. And here he will be fully met by all good men; whilst, for ourselves, we desire nothing further than to enter our protest against any popish construction of Bishop Dehon's, or of our own Liturgical, doctrines, as though a proper direct healing efficacy belonged to the waters of baptism, which could give to a mere formal and technical union with the church, all the properties and all the blessings of spiritual regeneration. Such an opinion, we doubt not, laid a flattering unction on the soul of many a formalist in the dark ages of Popery: and human nature is ever too prone to adopt a religion of shadowy substitutions, not to render a Protestant caution on this head always seasonable and always applicable. In Sermon V. the Bishop, amongst some good and strong suggestions in favour of Infant Baptism, asks, "By what right, without instructions to that effect, we dare to cut off infants, because naturally incapable of repentance and faith, from the mercies of the covenant, as far as they are capable of them, or from the benefits of its use?" In Sermon VI. he adds a distinction, of which we do not know the warrant: "It is evident, the case of infants is very different from that of adults. The latter bring with them to the waters of baptism, as well the inherent corruption of their nature, which is their misfor The following passage, on the to sincere adults, is a specimen of speedy administration of baptism Bishop Dehon's affecting manner. "It is at the entrance of the Christian life, when the soul has turned to its Creator, and is willing to be led by his Son to righteousness and peace, that God, if I may so speak, meets ns with this animating and efficacious ordinance. And in this, he is seen the true Father of the returning prodigal. While yet he is a great way off, in his rags and poverty, the Father goes to meet him. He brings him to his house, the church. He commands his servants, the ministers of his church, to bring forth the best robe, the robe of his Son's righteousness; and, by baptism, to put it on his recovered child: at the same time they put, as it were, a ring, the signet of favour, the token of affection, upon his hand, and shoes upon his feet, when walk pleasantly in the paths of holiness. they have washed them, that he may In the holy eucharist, the banquet of reconciliation and gladness is prepared for him; and the members of the family, whether militant on earth or triumphant in heaven, partake of the Father's joy, that a child who was dead, is alive again; that one who was lost, is found." Vol. I. p. 86. We must pass over the remaining pages on Baptism; and likewise the in which he considers why and how Sermons on the Lord's Supper, we should receive it, and why it is so often neglected; giving only two or three extracts from the latter set. We quote with much pleasure the following amplification of the text, "This do in remembrance of me; for as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." "To preserve a lively recollection of me, and of my sacrifice for the sins of the world, ye shall observe this ordinance for ever. As often as ye shall eat bread and drink wine like these, made by consecration in my name, symbols manner. of my body and blood, ye do shew forth my death in an acceptable and effectual Ye do shew it forth to the Father, as the ground of your plea for pardon, grace, and immortality. Ye do shew it forth to me, as gratefully impressed upon your hearts, and as an inducement to me to forgive and preserve my church, having redeemed it with my blood. Ye do shew it forth to the world, as the subject of your faith, whereof you are not ashamed; as the only ground of your reliance for pardon, and immortality, to which they also should betake themselves, and through which alone, they, and any of the human race, have everlasting life. Ye do shew it forth to each other, as a source and occasion of common joy, of mutual consolation and encouragement, of tender amity, and reciprocal good services. And ye do shew it forth to your own souls, as the purchase of your redemption, as the sure foundation of hope and peace; as the sacrifice whereby your sins are taken away, and you are restored to the love and favour of God. Do this,' then, all of yon,' in remembrance of me.' Let it be the great act of Christian worship in all generations." Vol. I. p. 115. We pass on to the discourses on the SABBATH. The history of the SABBATH; motives for observing it; and the method of so doing, are embraced in the three sermons on this sub In the sermons of Bishop Seabury, mentioned above,-which in some measure seem to partake of a hardihood of character, and explain his precipitate application to the Scotch Bishops for consecration, we have a long argument to prove that Christ, in the institution of the eucharist, did offer himself to God, a propitiatory sacrifice for sin. Of baptism he also avers, that "by it we receive the Holy Ghost, not only as a seed or capacity of goodness;" which indeed he holds was imparted generally to human nature, by the promise of the Seed of the woman in paradise;" but in a more eminent degree as the principle of holiness, the life of our life, to bring to perfect maturity that seed of salva. tion which has been sown in our hearts by the goodness of God." Such statements make us value the more sober and rational views of the excellent Bishop Dehon. CHRIST. OBSERV. No, 246. ject. The reasoning to prove the sacredness of the day, even previous to the Law of Moses, is clear and cogent; and its transfer from the seventh to the first day of the week, is beautifully vindicated on "the ground of the new creation," which we celebrate on that day. "Chaos itself did not exhibit more confusion, before the Creator converted it to order and beauty, than did the state of fallen man, before the Redeemer presented a spiritual system, far more wonderful, harmonious, and sublime, than that which we admire in the material world. As at the first creation, 'the morning stars sang together, and the sons of God shouted for joy;' so, at the second, the heavenly hosts exulted with reverence, and the inhabitants of the earth were bidden to rejoice." Vol. p. 146. I. In the second sermon are well depicted the consequences which must ensue, "if time were thrown into one promiscuous field, without these heavenerected beacons to rest and direct the passing pilgrim. Man would then plod through a wilderness of being; and one of the main avenues which now admits the light that will illumine his path, would be perpetually closed." Vol. I. p. 152. A remark that follows, on the sufficient interim afforded for the avocations and the pleasures of life in the six days, and on the rich round of pleasures and pursuits on man finding a respite from his the seventh; might be misinterpreted to inferences far beyond the Bishop's intention. The ordinary round of worldly pleasures, we should hope, would not only be interrupted, but laid aside for ever after a due and spiritual worship of God had become the taste of the soul. We could have wished also that the employments of this sacred day had been more distinctly stated and guarded by the preacher. In the SANCTUARY, to the consideration of which two sermons 3 B are devoted, our devout preacher finds himself perfectly at home. The reverence which he prescribes to others in this holy place seems to be his own most congenial atmosphere. With proper admonitions to those who verify the observation, (unjust, he hopes,) that pride, curiosity, and fashion fill the sanctuary," he justly asks, "When we consider that we are sin ners; that, at best, we must appear before the Most High, covered with imperfections; ought we not to be filled with respect, when in his holy temple? The four and twenty elders of heaven worshipped him not without casting their crowns at his feet. The celestial cherubim chant not the perpetual trisagium, till they have first veiled their faces with reverential awe. The Son of God, when he approached his Father in worship, bowed his knees to the earth. 'Shall man,' then, who is a worm,' shall the son of man, who is a' sinful worm,' tread the courts of the Most High irreverently; or feel any, but sentiments of profound respect, when in the house of God?" Vol. I. p. 172. The author forcibly avows an opinion we have before alluded to, and which we repeat for the benefit of those who pour contempt upon one ordinance which is to endure for ever, in comparison with another which only ministers for a time to man in his fallen state. He says, "There are others, who are often detained from the sanctuary, by the consideration that there will be no But we hasten to the next discourse, entitled, "The Liturgy" in which the author has poured forth the treasures, and employed all the powers, of his prolific mind. This setmon leads us to regret that the finish. ing hand and last thoughts of the writer had not been employed upon more of the discourses in these volumes. It is on Psalm xlv. 13: “ Her clothing is of wrought gold." And we must say that our eloquent preacher has wrought his subject to a very high polish, the opus be ing worthy of the materies on which it is employed. We feel justly ele vated by the circumstance of such high encomiums being voluntarily bestowed on our services by the organ of a church wholly independent of our own, and competent to have adopted any other formularies that had been thought fit. The present American Prayer-book is, with the exception of a few slight variations, the same as our own and of this invaluable compilation Bishop Dehon remarks, that it is "social; that it is sensible; that it is spiritual; that it is complete; that it is well arranged; and that it is holy." On the first of these heads, we have a passsage of great pathos and sermon. But, my friends, is it only sublimity, from which we are unto have your ears employed, and your willing to detain our readers by a minds amused, that you are called to single observation of our own. the temple of the Most High? Is it not inducement enough to come hither, that you have sinned against the Almighty, and have need of his pardon; that you have been created, redeemed, and are daily preserved by him, and owe him your adoration and praise? Is it not an affront to your Creator, to prefer any object to the worship of his name? and can any sermon, even if it were clothed with an angel's eloquence, be so worthy of your attention, as the sacred Scriptures which are read? Preaching is an important part of the employments of "To excite you to join diligently, and with reverence, in the service of the Common Prayer, I need only guide your attention, to the sublime extent of the application of its social character. It is not only in this house, in which you assemble, that in all its parts it is sociably performed; the same. prayers and praises, in the same words, are offered, perhaps at the same hour, with the same faith, by ten thousand tongues, to the same God and Father of all. From all Christian parts of the mighty: and that as its smoke ascended, those eyes were lifted up to heaven, which are now fixed upon the visible glory of God and the Lamb." Vol. I. pp. 188, 189. globe the Amen resounds, which you The sensible are well combined with the spiritual properties of our Liturgy, and allusion is made to its from which its treasures have been comprehensiveness, to the rich mines collected, and to its arrangement. Its variety is also touched upon. saints under the Mosaic dispensation; and in the use of the Psalms particularTy, the church of the New Testament is found in society with the church of the Old for in these sacred compositions, not the emotions of David's heart only were vented, but much of the worship of God's ancient people did consist. It is not only in the church militant upon earth, that this service, in some of its parts, is used. We have borrowed from the church triumphant in heaven, their gratulatory anthem, and their perpetual hymn, and have reason to believe, that their voices are in concert with ours, when they sing the song of the redeemed. How sublime is this view of the communion and fellowship of the church, under the Mosaic and Christian dispensations, in different ages and in distant nations, on earth and in heaven, in the use of some part or other of that holy Liturgy, which it is our distinguishing felicity to have received from our fathers! Who would not wish, in the temple, to bear upon his lips those psalms and prayers in which the glorious company of the Apostles, the goodly fellowship of the Prophets, and the noble army of martyrs,' have uttered their devotions to God! How dead must lie be to the finest associations which can affect the mind, who is not animated to a devout and fervent performance of his part of the service of the sanctuary, by the consideration, that upon this same censer, which the church holds out to him, incense liath been put by those hands which are now extended before the throne of the Al "In this view of it, our Liturgy is as a well furnished garden: in which are shades of the deepest verdure, and flowers of the liveliest hue; waters flowing from perennial fountains to fertilize and delight, and seats, at which, at proper intervals, we may rest and be But we must favour our readers with another long quotation in rèference to these hallowed services, which will combine and embody many of the foregoing excellences. "Interesting is the scene, when a congregation are assembled, as a people whom the Most High bath redeemed, to worship him in his holy temple. How solemn the moment, when they are about to present themselves before the Almighty! To collect their thoughts, and excite in them a due solemnity, the service opens with some passages of Scripture, peculiarly impressive. To these follows an address, in which the Minister, while he sets before them the great purposes of their assembling together, aims chiefly to excite in them humility, and confidence in ' Almighty God, their heavenly Father,' and invites them to accompany him, with their hearts and voices, to the throne of the heavenly grace.' After this decent preparation, they are ready to bow before his footstool. With what shall they begin? Angels, ye, first and last, utter only adorations! Spirits of the just made perfect, ye break forth, at every approach to your Creator, in acts of praise! But sinful men, should they not first propitiate their Maker, before they offer him any oblation? Accordingly, the first act of our devotion is the confession of our sins; a confession so comprehensive, that under some one or other of its general clauses every fault, with which a man can charge himself, may be included; and ́so very affecting, that his heart must be dead to all religious emotions, who is not humbled by it before his God. To the pious penitent, who has made this confession, how joyous would it be, could he hear immediately from the throne of the Almighty, Thy sins be forgiven thee! This he cannot hear, till Jesus shall personally present him to the Father. But, behold, for their comfort and encouragement, while they continue in the flesh, God hath given power and commandment to his ministers, to declare and pronounce to his people, being penitent, the absolution and remission of their sins.' This declaration, therefore, the priest, rising from before the throne, makes to the people, direct ly after their confession. And of the comfort of it, every Christian who is conscious that he truly repents, and unfeignedly believes the Gospel,' should with faith avail himself, to the quieting of his conscience, and perfecting of his gratitude and joy. Being now reconciled to God, according to the promises declared to our race in Christ Jesus, we, as children adopted anew into his family, extend our affections, and lift our grateful eyes to him as our Father;' and address to him that summary of our homage and desires, in which he, who purchased our forgiveness, hath taught us to pray. Our spirits being relieved from the burthen of their fears, and revived by the tenor of this prayer, which his Son hath authorised us to address to our Maker; we rise upon our feet, and with hearts glowing with devotion, in a most ancient doxology, an animated hymn, and a portion of the sacred Psalms,ascribe everlasting glory to him, in language of inspiration celebrating his praise. This first part of the service, how beautiful it is! How proper the order; how natural and significant the transitions; how happy our minds when we sit down; how well prepared to listen to the instructions of God's holy word! A lesson is read from the Old Testament. At the close of it, we rise, and cherish the flame of our devotion by celebrating, in suitable hymns, his character, and works, and grace. There is then read a lesson from the New Testament, and by this arrangement, the Law and the Gospel, the Prophets and the Apostles, are brought, at a suitable time, to adorn and bless our service; and the important truth is inculcated, that, throughout the Bible, there is but one scheme carried on, issuing in the redemption of the world through Jesus, the Son of God. To the lesson from the New Testament, there follow appropriate hymns, in which we express our adorations and joy. And then, having heard the Scriptures, we, in the presence of each other, of the world, and of God, with great propriety rehearse a summary of the truths, which have been received from revelation; by our Amen, declaring our assent to them, and our resolution to maintain them. Knowing in whom we may believe, and what are our interests, and for how great mercies we are indebted to the Most High; we, after a reciprocation of holy wishes between the priest and the people, venerable for the antiquity of its use, and for its Christian courte ousness, prostrate ourselves again before the Almighty, and in a series of prayers engage in acts of supplication; in which spiritual blessings are magnified above temporal ones; the church is regarded more than the world; the less is sought after the greater: and sometimes, as in the Litany, which was originally a separate service, but now is incorporated into the Morning Prayer, there is a regular transition from invocation of mercy, to deprecation of evil; and from deprecation of evil, to supplication of favours: in all which, the concerns of the soul are remembered before those of the body; the concerns of the church before those of the world; the concerns of the world, and the powers whom God hath ordained to rule it, before those of individuals: and yet, there is not a thing, needful for the body, which is forgotten; nor an individual, who may not find a petition adapted to his own case. As we draw towards the close of this service, we are called upon to exalt our gratitude to the highest point of fervour; and to expand our charity to the utmost extent. In a prayer for all sorts and conditions of men, we, as we would ask an alms for the dumb beggar, supplicate appropriate mercies for all our race. And in a general thanksgiving, which burns with the holiest and most ardent spirit of praise, we honour God for all his mercies to us, and to all men. An excellent summary, from the pen of the pious Chrysostom, of all for which the Christian can be solicitous, follows: and the benedictory prayer, which the spirit of inspiration hath hallowed, |