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WESLEY'S VIEWS OF BAPTISM. Notes on the New Testament—Relative to which a Wesleyan clergy man, 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 Testa nient and his Sermons!' To ihese, then, we appeal for not only his sentiments, but also for the sentimenta of Ibat large, re. spectable, and popular religious denomination in this city and province.

On Matthew iii. 16. And Jesus being bap:ized.-Lrt our Lord's suboritting to baptism teach us a holy exactness in the observance of those institutions which owe their obliga. tion 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 ordi. nance, so as to make it the season of pouring forth ihe Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on divine appoinl. ments?"

Here Mr. Wesley teaches the necessity of baptism in order to the reception of the Holy Spirit!

Mark xvi. 16. And is baptized-In token thereof (his faith ] Every one that helieved was baptized. He that believeth not-Whether baptized or urbapiized, shall perish everlastingly."

John iji.5. Except a man be dorn of water and the Spirit, he cannot enter into the kingdom of God -“Except be experience that great luward change by the Spirit, and be baptized (w benever baptism can be had,) as the outward sign and dieans of it.” See also his remarks on Titus iii. 5; Acts v. 11. T'he 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 hy the death of Ananias and Sapphira.” Acts x. 47. Can any man forbid water, f'c.-"He does not say, tbey bave the baptism of the Spirit; therefore they do not need laplism with water. But just the contrary: If they have received the Spirit, then haptize ihem 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 gift of the Holy Spirit. If they have, if they are already baptized with the Holy Spirit, then who can forbid water?'

Acts xxii 10. 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 Peler iij. 21. The like figure, or antitype whereof, baptism does now save us _"The thing lypified 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. 393, edition of 1812, in 16 volumes.) What are the benefits we receive by baptism, ig 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. Baptisın, the ordinary in. strument of our justification. p.399 By baptisın we are admitted into the church, and consequently made members of Christ, ils bead. p. 400. By baptism we are made the children of God. And this regeneration, which our church in so many places ascribes to baptisın, is inore than barely being admitted into the church-being grafted into the body of Christ's church, we are inade the children of God by adoption and grace.' 'By water, then, as a means-the water of baptisın-we are regenerated or horn agaili; whence it is also called by the Apostle •tbe wasbing of regeneration;' our church, therefore, ascribes no greater virtue to baptisni than Christ hiinself 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 hy 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 lo cave all persons by himself; all who by hini are regenerated unto God-infants, $C. (Ireneus, quoted in a tract on infant baptisin, exiracted by Mr. Wesley from a larger work by some other writer,) vol. xiii. page 220. The word regen. eration is the name of baptisio Clemens Alexandrinus, p. 200.)

Thus testifies the venerable Wesley Some are, however, ready to say, But by baptism 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 iustifiable, be was brougbt hefore a court or justice! If any doubt this, let them read

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 im. mersion.". 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 bis 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 re. gard 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 doctrice. 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 manifes. tation of their determination to be Cbristians.” 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 Chris. tian 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 commeni. 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 preserit, 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 Muster. 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. Hle alludes particularly to his own trials on the subject, arising from early prejudice, personal con. nexions, and the ties of professional life. Hearing of Professor Jewel's change of views respecting baptism, who was a fellow-student at Ando. ver, he commenced a prayerful examination of the subject, which result: ed 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 lour 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, ! 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 wbole 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 sufficienily 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 dusing 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 aniination 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-conduct or 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.

Vicnna, 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 eome on, and our age and infirmity admonish us to retire for some tinie.

J. SMITI. * 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 unlo 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 aflliction the preciousness of the gospel, and deeply inspired with the hope of immortality. She was a bright example of Christian patience and resignation. She bas left a bereaved husband and a large family lo mourn her loss, to admire her virtues, and to follow her example.-A.C.

ODE TO THE DEITY.

BY DERZEAVIN-THE RUSSIAN POTT.

I am,

[CONTINUED FROM PAGE 90.]
A million torches, lighted by Thy hand,
Wander unwearied through the blue alyss:
They own Thy power, accomplish Thy coinmand
All gay with life, all eloquent with bliss.
What ihall we call them? Piles of crystal ligbi-
A glorious company of golden streams-
Lamps of celestial ether burning bright-
Suns lighting systems with their joyous beams?
But Thou to these art as the noon to night,
Yes! as a drop of water in the sea,
All this magnificencein Thee is lost:-
What are ten thousand worlds compared to Thee?
And what am I then? Heaven's unnumber'd host,

Though multiplied by myriads, and arrayed
In all the glory of sublimest thought,
Is but an atom in the balance weighied
Against Thy greatness, is a cypher brought
Against infinity! What am I then? Nought!
Nought! But the effluence of Thy light divine,
Pervading worlds, ha:h reachd my bosom too;
Yes! in my spirit doth Thy spirit shine
As shines the sun-beam in a drop of dew.
Nought! but I live, and on hope's pinions fly
Eager towards thy presence; for in Thee
I live, and breathe, and dwell; aspiring high,
Even to the throne of Thy divinity.

O God! and surely Thou must be!
'Thou art! directing, guiding all, Thou art!
Direct my understanding then to Thee;
Control my spirit, guide my wandering heart:
Though but an atom midst immensity,
Still I am something, fashioned by Thy hand!
I hold a middle rank 'twixt heaven and earth,
On the last verge of mortal being stand,
Close to the realms where angels have their birth,
Jast on the boundaries of the spirit.land!
'The chain of being is complete in me;
In me is matter's last gradation lost,
And the next step is spirit-Deity!
I can command the lightning, and ain dost!
A monarch, and a slave; a worm, a god!
Whence came i bere, and how? so marvellously
Constructed and conceived? unknown! this clod
Lives surely through some higher energy;
For from itself alone it could not be!
Creator! yes! Thy wisdom and thy word
Created met Thou source of life and good!
Thou spirit of my spirit, and my Lord!
Thy light, Thy love, in their horight pleniude
Filled me with an immortal soul, to spring
Over the abyss of death, and bade it wear
The garments of eternal day, and wing
Its heavenly flight beyond this little sphere,
Even to its source-to Thee-its Author there.
O thoughts ineffable! O visions blest!

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