and it inculcates as the basis of all peace and happiness, the sure foundations of truth and justice, religion and piety." Let me urge it upon all professing Christians to study this prayer, to imbibe its spirit, and daily to offer it at the footstool of that Throne where the fervent prayer of the righteous availeth much. So may we humbly hope that the all-wise Jehovah will vouchsafe to us his guidance and blessing; for in the page of infallible truth, it is written, "In all thy ways acknowledge Him, and He shall direct thy paths." E. P. S.

To the Editor of the Christian Observer. THOUGH the subject of baptism and regeneration has been discussed so often and so fully in your pages, that I fear many of your readers will be ready to turn with distaste from any further remarks upon it, yet I cannot forbear introducing to their notice a theory which differs in some measure from that of most of the writers on this question. The importance of the subject must plead my excuse for the in

trusion.

Baptism by some is represented as only a sign of regeneration; by others as a seal as well as a sign; by others as the medium of conveyance in the matter of regeneration; and by some few, if I clearly understood them, as regeneration itself. In a sermon preached last month, at the visitation of Archdeacon Heslop, at Stony Stratford, by the Rev. H. Gauntlett, vicar of Olney, and since published, a somewhat different view is taken of the question, and baptism is stated to be more than an outward sign of the spiritual blessing; for it is a part or branch of regeneration itself, in the larger and full sense of the word." For the sake of greater correctness, I will quote Mr. Gauntlett's own argument.

Regeneration is evidently a complex term. What said our

Lord to Nicodemus? Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.' If, therefore, regeneration is to be born of water and the Spirit, and if our blessed Lord, by the phrase born of water,' had any reference to the ordinance of baptism, which, with the generality of commentators, I confidently suppose he had, then regeneration, or the being born again' in the sense in which Christ uses the term, (as well as in that in which it is afterwards used in the Scripture, and by all the pri mitive Christian writers), evidently consists of two things; the internal and spiritual renovation of the soul, and the outward ordinance of baptism by water. Hence no one can he considered as regenerate in this complex sense of the word, without, on the one hand, being an actual recipient of the ordinance of baptism, and, on the other, viewed in the judgment of Christian charity, as internally renovated by the Spirit. I think it is evident that the terms regeneration,' renewed,' born of God,' new creature,' born again,' with every other synonimous word and phrase, are never used in the New Testament, after the introduction of Christian baptism, but with reference to the baptized; and nothing can be more certain than that the word regenerate is always used by the early fathers of the church with this reference. None were considered regenerate but the baptized, because none besides were born of water,' which is one of the parts of regeneration. But all the baptized were viewed as regenerate, because they were partakers of the external part of regeneration, baptized, or born of water; and because, being supposed to be the proper subjects of baptism, they were necessarily viewed, in the judgment of charity, as possessing the internal and spiritual part likewise, or the new birth by the Spirit, of which the external rite was

terms baptized and regenerate (or words adequate to the latter), though evidently not synonimous, seem to be interchangeably used in the New Testament, and most certainly are so in the writings of the early fathers of the church. The baptized are (generally speaking) considered in the Scripture as 'born of God,' and as partaking of, and interested in, all the other spiritual blessings exhibited by baptism, because they are supposed rightly to have received' the ordinance under the influence of the Holy Spirit."

The reverend author, towards the conclusion of his discourse, has condensed his theory into the following propositions:

First, No person can be considered regenerate in the full and complex sense of the term, with out baptism, because baptism is not only a sign, but a part of regeneration, according to the definition of the latter word, founded on our Lord's conversation with Nicodemus. Hence all the synonimous terms and phrases, born of God, begotten again,' creature,' &c. are always used in the Epistles of the New Testament with reference to the baptized, and the baptized only and that the word regenerate '* is never applied to any but the baptized, by the early fathers of the church, is evident to every one who is acquainted with their writings.

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"Thirdly, It is prerogative of God only to determine who are spiritually regenerate, and who are not so; and to make the separation between the wheat and the tares, which are now mixed together in his church. This separation he will accomplish by his omniscience and power in the great day of judgment.

"Fourthly, Baptism may be received where there is no spiritual regeneration either previously to its administration, at the period of it, or subsequently. In this case, baptism cannot save the soul. To attempt to prove this position, would be altogether unnecessary to those who have any acquaintance with the general tenor of the word of God.

"Fifthly, Spiritual regeneration may exist where the subject of it may never receive the ordinance of baptism. But every one who is spiritually regenerate, or born of the Spirit, will undoubtedly be saved. To suppose that the renovation of the soul cannot in any case exist without an external ordinance, or that existing it is insufficient to salvation, are sentiments which are abhorrent to the character and attributes of God, and to the declarations of his will as revealed in the holy Scrip

tures.

insist on the nature and necessity of spiritual regeneration; and that they should be peculiarly cautious in not leading their hearers to suppose that they are all, in fact and reality, spiritually regenerate, because they are charitably considered as such, in consequence of their having been admitted into the visible church by baptism; unless they manifest those marks of spiritual regeneration which are positively considered as its necessary evidences by the unerring word of God."

Not being very competent myself to give a decisive opinion on this litigated subject, I shall spare your readers my comments, hoping to learn from some of your abler correspondents how far the scheme of baptism being "a part or branch of regeneration" is capable of being maintained. If well-founded, it will certainly tend to solve some of the difficulties which have been raised on the subject, especially as respects the language of the fathers and our own church. R. F. J.

To the Editor of the Christian Observer. I WAS much gratified with the interesting passage quoted in your review of Latrobe's Journal, (Christian Observer for April, p. 244), from Barrow's Travels, describing the conduct and manners of the Moravian Missionaries; a denomination of Christians who have outlived the evil reports once current to their prejudice, and, what is better still, have amended some ill-judged practices on which those reports were grounded. To the testimony of Barrow, you observe, "like attestation might be collected from Lichtenstein." The travels of that writer not being every where accessible, you will perhaps oblige some of your readers by admitting the following short extract from them to corroborate your assertion. The author is speaking of the Brethren's settlements in South Africa.

"Here we met two of the respect able members of the Society of the United Brethren, who, having heard of the Commissary-general's arrival in the country, came to receive and welcome him. The institution formed in this district has been established several years, and deserves every thing that can be said

in its commendation. They are universally esteemed by the colonists, a considerable number of whom attend at the religious assemblies of the Brethren. The church, with the nearest houses, lie in the deepest recess of the valley, at the foot of the Bavian's kloof, from which, in winter, the water rushes with great force, so that it has more than once overflowed the whole valley. The channel has therefore been enclosed, between two strong walls, and several bridges made across; a work of no small labour, and affording an additional proof of the industry and activity of these people. But in order to form a just estimate of the worth of these excellent men, their manner of conducting themselves towards the Hottentots must be seen; the milduess, yet dignity, with which they instruct them, and the effect which has already been produced in improving the condition of their uncivilized brethren, is truly admirable. It is the more astonishing, since all has been accomplished by persuasion and exhortation: no violence, or even harshness, has ever been employed. No other punishment is known but being prohibited from attending Divine service, or being banished

so as to attain to great fluency in them. One great difficulty arises indeed from the new ideas and words necessary to express the divine truths to be introduced to them; but even this has been surmounted through God's grace. As it is required of all believers, that they prove their faith by their works, the Brethren teach that no habit of sin, in any land or place, nor any prevailing custom whatever can be admitted as a plea for a behaviour not conformable to the moral law of God, given unto all mankind. Upon the fulfilment of this, the missionaries insist every where. Every thing that is accounted decent and virtuous among Christians is inculcated into the minds of the people. Drunken ness and adultery, sorcery, theft, anger, and revenge, and all other works of the flesh, as enumerated by our Lord and his Apostles as proceeding from the heart, being plain proofs that a man is either unconverted, or again fallen into heathenism and idolatry; it follows of course that any one guilty of these things is put away from the congregation, and not re-admitted before a true and sincere repentance is apparent, and the offence done away but it is not sufficient that the believers abstain from open scandal, their private behaviours in their families, and in every occurrence of life, must evidence a thorough change of heart and principles.' -As soon they are considered as candidates for baptism, they are subject to the discipline of the church, by which, if they offend, and private admonition and reproof have not the desired effect, they are excluded from the fellowship of the rest, though they may attend public service, and every means is still faithfully applied to bring them back. Thus a communicant, in case of an offence given, is not admitted to the Lord's Supper. This discipline has, by God's blessing, had so good an effect, that

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many a believing Negro would rather suffer the severest bodily punishment than incur it. If they confess their sins, and heartily repent, they are willingly, and according to the nature of the offence, either privately or in the presence of a part or the whole of the congregation, re-admitted to the fellowship of the church.'

"The believing Negroes are not suffered to attend any where, where the unconverted meet for the sake of feasting, dancing, and gaming, &c. And the usual plea, of not entering into the sinful part of these diversions, is never admitted; inasmuch as the least step towards vice and immorality generally plunges them by degrees into gross sins. It is of course expected, that all baptized parents educate their children in the fear of the Lord, shewing them a good example.—If, by a sale of Negroes by auction, or in any other way, wives are torn from their husbands, or husbands from their wives, and carried off to distant islands, though the Brethren do not advise, yet they cannot hinder a regular marriage with another person; especially if a family of young children, or other circumstances, seem to render a helpmate necessary, and, as is mostly the case, no hopes remain of the former ever returning. A certificate of baptism is given to every baptized Negro that must thus leave the congregation; and there have been instances, that by their godly walk and conversation in distant parts, they have caused others to hearken to their word and believe. Though all the above injunctions (to which many others are added) are of such a nature, that they not only war against their heathenish propensities, but even against what some might call excusable indulgences; yet it is a fact, that at this present time, some thousand Negroes in Antigua and other islands submit to them with willingness.'"-Bryan Edwards's West Indies, vol. i. p. 487. C. H.