and accompanied by his power," the sacraments "must be administered by those who have received a commission for the purpose from him."-" None can possess authority to administer the sacraments, but those who have received a commission from the BISHOPS of the Church." Comp. for the Altar, pp. 193, 200. "In the sacrament of baptism, we are taken from the world, where we had no title to the favour of God, and placed in a state of salvation in the Christian Church." Hobart's Sermon on Confirmation, p. 36. "Into this church, the body which derives life, strength and salvation from Christ its head, baptism was instituted as the sacred rite of admission." Comp. for the A. p. 186. "Wherever the gospel is promulgated, the only mode through which we can be admitted into covenant with God, the only mode through which we can obtain a title to those blessings and privileges which Christ has purchased for his mystical body the Church, is the sacrament of baptism." Comp. for the A. p. 189. "Until we enter into covenant with God by baptism, and ratifying our vows of allegiance and duty at the holy sacrament of the supper, commemorate the mysterious sacrifice of Christ, we cannot assert any claim to salvation." Comp. p. 190.

Dr. How, (and he was the right hand man of high Episcopacy-let not his aberrations from the path of duty prejudice any one against his doctrines ;) supported his Bishop with a zeal worthy of the cause in which they were engaged. Hear Dr. How:

"The Episcopal Church expressly declares,-that no man shall be accounted a lawful minister without Episcopal ordination.-Outward ordination, then, is essential to the very existence of the church, and, of course, to all covenanted title to salvation. If Episcopal ordination be of divine institution, then, Episcopal ordination alone can create a minister of Christ and if a minister be essential to the church, Episcopal ordination must be equally essential.-Baptism is the seal of the covenant. Entrance into the church, then, gives us a covenanted title to the benefits and blessings of the Gospel dispensation. The ONLY appointed road to heaven is through the visi ble church on earth. The members of the church, then, having received the seal of baptism, possess a covenant title to salvation. They ALONE are in the appointed road to heaven. Aliens from the church have no covenanted title." How's Letters to Miller, pp. 9, 21, 51, 79.

Mr. Rayner, with all the energy he could command, reiterates these sayings. It is needless to quote him. Thus

our author has made out his case. He adduces, however, another argument in confirmation of the position, that out of the Episcopal church there is no salvation. It stands thus:

Except a man be born again, he cannot see the kingdom of God:

Except a man be baptized by an Episcopal minister, he cannot be born again:

Therefore, except a man be baptized by an Episcopalian minister, he cannot see the kingdom of God.

Here the only possible doubt that can be entertained, rests on the second proposition; but the Trio have made the truth of it evident,-to their own profound satisfaction-by the following process:

Duly administered baptism is regeneration:

Baptism cannot be duly administered by any but a duly appointed clergyman:

No clergyman but one episcopally ordained is duly appointed: wherefore,

There is no regeneration without baptism by an Epis copal clergyman.

It is not our business to show how scriptural and logical all this is; for who can argue against the authority of such divines of imperishable fame as the New York Hobart and How, and the Connecticut Rayner? Like our author we will listen to these lights of American episcopacy. Dr. Hobart says, when speaking of baptism," In this regenerating ordinance fallen man is born again, from a state of condemnation into a state of grace.-In baptism they are born into a new state, in which they receive the influence of the Divine Spirit to enable them to work out their own salvation." Comp. pp. 186, 44. "By baptism we are admitted into the church; but baptism can be performed only by a clergyman, and there can be no clergyman without an outward commission." How's Letters to Miller, p. 21.

In his APPENDIX, the author of this pungent little pamphlet shows, that many of the Episcopal clergy in this country are in a most deplorable state, for they were never baptized by any person better qualified than a Presbyterian or Congregational clergyman. This is a fact, we have

been told, in relation to some of our American bishops themselves. It is evident, according to the principles of Drs. Hobart and How, that these presbyterially sprinkled Episcopal clergymen "have never been baptized;". "are not members of the church;"-" have never been regenerated or born again ;"-" have no title to salvation;"

are not regular ministers of the gospel;"-" have no right to administer ordinances ;"-and have been administering ordinances invalid and nugatory. How lamentable is the state of the Episcopal church! How full of the bitterest grief moreover is the thought, "That out of the Episcopal church, there are no true believers,-no true penitents,-none that love God,-none that are righteous, -none that are godly,-none that are just,-none that are merciful,-none that are meek,-none that are upright,-none that are pure in heart,-none that fear the Lord,-none that call upon the name of the Lord,-and none in any nation that fear God, and work righteousness:" for such persons as these have a covenanted title to salvation; and all who have a covenanted title to salvation belong to the Episcopal church,-either of England or Rome.

One thing alone seems wanting to make the_Right Rev. John Henry New York, Dr. How, and Mr. Rayner perfect in their episcopacy; and that is the "Oath of Bishops at Consecration," which we copy.

and to his

"I, N. from henceforward will be faithful and obedient to St. Peter the Apostle, and to the Holy Roman Church, and to our Lord, the Lord, N. Pope N. successors canonically coming in. I will help them to defend and keep the Roman papacy, and the royalties of St. Peter, saving my order, against all men. The rights, honours, privileges, and authority of the Holy Roman church, of our Lord the Pope, and his aforesaid successors, I will endeavour to preserve, defend, increase, and advance. Heretics, schismatics, and rebels to our said Lord, or his aforesaid successors, I will to the utmost of my power persecute and oppose. So help me God, &c." Pontif. Rom. Antw. 1626. p. 59. 86.

ARTICLE III-Glorying in the Cross: a Sermon delivered before the Associated Congregational Ministers of Salem and vicinity, at Malden, Mass. on Tuesday, Sept. 8, 1818. By James Sabine, late Pastor of the Congregational Church, St. Johns, Newfoundland. Boston, 1818. pp. 31. 8vo.

Ir is a new thing in the metropolis of New England, for a minister of the Congregational order, to preach, without reading his sermons; to proclaim Christ repeatedly, with plainness and zeal, in the course of a week; and to insist on the peculiar doctrines of Christianity, as the only means of reformation and salvation to a lost world. That the Rev. Mr. Sabine should meet with opposition, and should be deemed very ungrateful to the charitable people of Boston, was to have been expected. They sent important assistance to the distressed inhabitants of St. Johns, in Newfoundland, soon after the dreadful fires of 1817, of which the congregation then under the pastoral care of Mr. Sabine participated. Mr. S. preached and published a Sermon in Commemoration of the Benevolence of the Citizens of Boston, on that occasion, and soon after removed to that town, bringing this grateful tribute of praise in his hand. Could this man, who was under such obligations to the liberality of the clergymen of that place, and to their parishioners, for "a gratuitous supply of bread and flour," ever be so ungrateful as to publish to the world, that the Boston ministers are mere Inquirers after truth," ever learning, and never able to come to the knowledge of the truth;" whose "faith does not so much consist in believing as in seasoning, not so much a submission to revelation as in hesitating to believe in all its peculiar doctrines?" p. 11. Surely, a man of such effrontery must expect opposition. We do not wonder that the newspapers have exposed the audacity and ingratitude of this said Mr. Sabine. Continue, gen. tleman editors, to complain; until all men learn, that this Reverend Reformer, when half starving, ate of the bread and cheese which you were so full of Christianity as to send him, and then came to Boston, to tell the people of the most liberal and enlightened cast in New England, that they are in God's sight, poor, miserable,

[in]

guilty, condemned rebels, in want of all spiritual blessings, and enemies of the cross of Christ. Are these things to be borne ? Should not the liberal people of Boston in defence of their ministers, and of themselves, raise a hue and cry of extermination against such a man, who is striving to turn, not merely Boston, but the world upside

down?

Mr. Sabine is a very bold man. It astonishes the people among whom he now resides, that he should fear God more than man; and risk all his popularity, by teaching doctrines that have been almost wholly discarded in Boston for more than twenty years past. What single individual will he find in that great town, if we except the Rev. Mr. Williams, a Baptist, who believes that Jesus Christ died to make penal satisfaction for the sins of the elect alone? What preacher will he find there, in any of the Congregational, Paedobaptist churches, except Messrs. Huntington and Dwight, who inculcates the tenet, that Jesus Christ is one divine person for ever, being constituted of a human and divine nature, so as to be both God and man? Who, besides these two, just named, the Baptist ministers, and one Episcopal clergyman, does not believe in the final salvation of all mankind? Who of all these Universalists teaches, that men are justified by God, solely, or in any measure, on account of the righteousness of Christ?

Yet Mr. Sabine dares to stand alone, and without even tolerable accuracy of style, or any pretensions to extensive learning, oppose all these mighty men of science, with all their hearers, whose natural dispositions of mind prepare them to receive and cherish the modern liberal, improved Christianity, to the exclusion of that which was delivered in its unimproved, and unrefined state, by Jesus of Naza

reth!

The sermon before us is introduced by an address "to the Churches of Christ in Boston and vicinity with their Pastors and Deacons." In this the author remarks that

"The origin of the New England churches, the incidents under which they were planted, and especially the principles which gave them being, are circumstances which have produced, and ever will preserve their relation to the free and in