duly considered the passage in question (Acts viii. 14-16), that it had the remotest connection with the subject of the baptismal controversy, much less the "direct bearing" upon it which he assumes. Any seeming bearing lies merely in the sound of the words, which are as follows:-" When the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who, when they were come down, prayed for them that they might receive the Holy Ghost: for as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus." Hence Q. C. would argue, that the receiving of the Spirit, and the baptism in the name of Christ, are clearly separated, and two distinct things; the one, as we here see, happening some time after the other: therefore the point now so warmly disputed is at once settled beyond a doubt. Now, Sir, surely Q. C. cannot be so "plain a man," or so little conversant with scripture facts and doctrines, as to suppose that the persons here spoken of, and of whom it is said, in verse 12, that" when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women;" that these, I say, not withstanding, continued in their unconverted state, as before, and strangers to the grace of God, till the subsequent arrival of Peter and John. For, if so, then how little reason, alas! had the Ethiopian Eunuch to go" on his way rejoic ing," if his baptism, which he received at Philip's hands, was thus inefficacious! To admit such an hypothesis as that Q. C. seems to entertain, is, indeed (to use his own expression), "torturing criticism," and such as this passage will certainly, I think, continue to defe. It will not displease this writer, probably, to be referred to the re spectable father of one of those "acute disputants" he mentions, and to learn what he says on the above passage in his Commentary. I turn to him with the greater readiness, presuming that Q. C. will not suspect this author of any undue bias on the point at issue. In his note on Acts viii. 14—17, Mr. Scott says:-" When they (Peter and John) came to the city, and saw the effects of Philip's ministry, they by prayer and imposition of hands obtained for the converts the Holy Ghost; that is, HIS MIRACULOUS GIFTS AND OPERA TIONS: for though, as believers, they partook of his E-generating, sanctifying, and comforting influences, yet they had not before been favoured with his EXTRAORDINARY COMMUNICATIONS." The regenerating influences, here admitted to have been received before, were received at-what time, then? Certainly, when these converts be lieved and were baptized, as appears plain from the words before cited. In this passage then, so triumphantly brought forward, we find mention of baptism, appa rently as if distinct from the reception of the Spirit, but in reality including, without a doubt, all the ordinary spiritual blessings generally annexed to it. What afterwards took place was the pouring out of those additional EXTRAOR DINARY AND SPECIAL GIFTS OF THE HOLY GHOST, which were only imparted through the instrumentality of apostolic hands. is evident, says Dr. Doddridge, "that here were EXTRAORDINARY GIFTS evidently conferred BY EXTRAORDINARY OFFICERS." I might add many more to these testimonies; but I will only lay before Q. C. the words of one, the learned and lucid Estins, as setting the sense of the passage in a clear and perfect light. He says: It "Acceperant quidem in baptismo Spiritum Sanctum ad sanctificationem, quia renati erant ex Spiritu Sancto: in cujus rei typum super Christum in Jordane baptizatum descendit in specie Columbæ Spitus Sanctus. Sed non acceperant ad robur quomodo acceperant Apostoli in die Pentecostes." Where he evidently means the EXTRAORDINARY GIFTS of the Spirit. These two or three quotations, from authors differing in time and denomination, and of deserved celebrity, may serve to give light to a plain man," and to shew Q. C. that the meaning of Scripture is not to be gained by a mere glimpse at the surface, but by much candid attention, careful consideration, and “ with an honest and good heart." afforded us I shall endeavour presently to shew) does not appear to me to be of direct bearing upon the subject, in the light, at least, in which I conceive he views it. For might it not be objected, that they are the extraordinary gifts of the Holy Spirit here mentioned (Acts viii. 16.)? Which supposition will be almost, if not certainly, confirmed by a similar case, related Acts xix. 4-7; where the disciples at Ephesus are said to have believed and been baptized, and that, St. Paul having laid his hands on them, the Holy Ghost fell upon them, and they spake with tongues. Now, this being the case, the peoBringing these qualifications, as ple of Samaria might, notwithwell as that of plainness, to the standing, have received that comexamination of the buptismal con-munication of the Spirit which troversy, I trust he will perceive and admit that baptism, in every instance when it is "rightly and duly administered," is, according to the sound words of our excellent Church Catechism," a death unto sin, and a new birth unto righteousness; for being by nature born in sin, the children of wrath, we are hereby made the children of grace." I am, &c. OLD CHURCH. To the Editor of the Christian Observer. MANY have been the papers which have appeared in your publication on the baptismal controversy; and whether or no I ought to consider the following a supernumerary, my decision will await the arrival of your next Number. "I am a plain man, and have always considered a single fact, well authenticated and of direct bearing upon the subject, to be more conclusive than all the abstract reasoning in the world," and also that it looks defiance upon an ocean of abstract reasons assailing it. But the single plain fact, chosen by your correspondent Q. C. (for that there is choice * Q. Received. Number for Nov. ast, p. 608. alone, in these days, we are authorized to expect. And we may fairly conclude they must have done so; for it is said (chap. viii. 12), that they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ. Now it would be unwarrantable to suppose that the faith of all of them was as unsound as that of Simon Magus; and, if sound, they could not but have received the gift of the Holy Spirit (Eph. ii. 8). The circumstance, indeed, of Peter and John being sent down to impart spiritual gifts, is an evidence that their profession, time having now been allowed for its trial, was sincere; and it would seem to have been so ordered by God, in whose sight his heart was not right, that Simon Magus should not partake of this benefit; the method which he afterwards took to obtain it, upon finding himself excluded, fully discovering that he was yet" in the gall of bitterness and the bond of iniquity." I would infer, therefore, that neither the one nor the other communication accompanied baptism; for it is said that they believed, and were then baptized. And in this view of it, the fact will indeed be irresistible. Should we wish for other facts to the same purport, we have not far to look. In the eighth chapter we have recorded also the case of the Eunuch, to whom Philip having preached Jesus, and he having expressed a desire to be baptized, Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I be lieve that Jesus is the Son of God." Now faith, we know, is the gift of God; and, moreover, that no man can say that Jesus is the Lord except by the Holy Ghost. The Eunuch, therefore, was regenerated; and no person will maintain that he was a second time regenerated in his baptism. The case of Cornelius (Acts x.) is perhaps stronger. "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues and magnify God. Then answered Peter, Can any man for bid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord." Once more: if circumcision be considered a type of baptism, St. Pani will supply us with an une quivocal definition of the latter, which exactly accords with the above-mentioned instances. Rom. iv.-11: "And he (Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised." "These facts commend them selves to every man's conscience with irresistible influence, and defy all the efforts of the most torturing criticism to wrest them from their obvious and natural application." AMICUS: CHRIST. OBSERV. No. 181. For the Christian Observer. ON WORLDLY CONFORMITY. To many Christians even, this command of the Apostle will appear a hard saying. It is not at first view evident how a man can live in so ciety, engage in the business of life, and yet do nothing, in word or deed, except what he considers himself as doing according to the will of God. By some persons, ignorant of Christianity, who consider it as something scarcely admitting of definition, but, at all events, res quiring those who subject themselves to its laws to be totally dif ferent from those around them, the Christian character has been always viewed as something extreme ly gloomy and unsocial. That a man may obey the whole Moral Law, they can easily conceive. › It may even be admitted by many, that he may thus be a much better member of society, and in every respect a more amiable character. But when the peculiar demands of Christianity are represented to them, and those parts of it which can be only spiritually discerned come under their consideration; when they hear the command, "Set your affections on things above, and not on things on the earth;" when they are required to abandon "father and mother, houses and lands, for Christ's sake and the Gospel's," when they are forbidden to be anxious concerning " what they shall eat, and what they shall drink, and wherewithal they shall be clothed;" they are apt to exclaim, "How can these things be? How can we obey so hard and austere Master?" But there is nothing inconsistent in the idea of keeping one's-self unspotted from the world, and yet living in the world. It is perfectly possible" to use the world as not abusing it;" to enjoy the innocent pleasures and all the comforts which our situations affords, without being conformed to the C world in its affections and lusts, without so loving it as to shew that the love of the Father is not in us. How far a Christian may go in conformity to the world, is a ques tion about which few are disposed to give their own minds a precise answer; because the Bible, which alone can direct them on this point, would probably declare against some of what they would call their innocent amusements and just gains. It is certain, that no Christian is forbidden to use lawful means to promote his worldly prosperity and comfort. He may even devote the greater part of his time to this purpose; for the Scriptures, far from containing any thing to check laudable industry, and the use of means whereby a man may render himself respectable and happy as to outward circumstances, expressly command him to "provide for his own, and those of his own house." Now this implies considerable intercourse with the world; so much, at least, as to prove the absurdity of their notions who would have men wholly to seclude themselves from it; or who, taking most unwarrantable liberties with Scripture, would intermit all exertion to procure food and raiment, be cause they are told to trust to Him who feedeth the ravens when they cry, who clotheth the lilies of the field, and will, to the better bless. ings he gives his people, add all these things, because he knoweth they bave need of them. Exhortatious against loving the world were not intended to produce a neglect of worldly business, but to prevent the world from occupying the place of God in the heart; and to teach us the absolute necessity of making even our worldly occupations subordinate and subservient to the great ends of our being the glorifying of God on earth, and the enjoyment of him in heaven. But men are now not much disposed to go to excess in obeying the precepts of the Gospel; nor is this an age in which there is great danger of being righteous over much. Christians are more apt to run into the opposite extreme: 10 accommodate the principles of religion to their own corruptions; to encourage themselves in a criminal laxity of conduct, by convenient interpretations of Scripture; sometimes, indeed, under pretence of enjoying that liberty wherewith Christ hath made them free. Too often is the attempt made to reconcile, what the Spirit of God has declared to be impracticable, the service of the prince of this world, with His service who is a jealous God, and who saith to the man who would please him, "My son, give me thine heart." Abstinence from gross offences is by no means rare or difficult; and infidels may, as far as respects the outward appearance, bear as fair a character as the professing disciples of Christ. If those who call themselves his followers, who profess to be spiritually minded, pursue the world with as much avidity as others, and become so immersed in worldly business that God is but little in their thoughts; though they may be perfectly honourable in their dealings, and in every repect merit the common appellation of good men, what are they more than others? Do not even the publicans the same? Do not the Gentiles thus seek after all these things? It too often happens that the cares of the world, and the deceitfulness of riches, choke the word, and render many unfruitful. But thou, O man of God, flee these things, and follow after righteousness, faith, patience. Again: "The innocent pleasures of life" is a phrase which we hear on all hands; but there are few terms, in such common use, which people are so unwilling or unable to define. When used by Christians, however, it is obvious that it should have a very different acceptation from that in which it is understood by the men of the world, in whose mouths it may generally be considered as signifying something not so contrary to all decency and good principles as the ordinary course of their conduct. What are thus called innocent amusements may indeed, perhaps, be so in themselves; but the mauner in which they are abused, the preference which is frequently given them over the most important duties, the errors and fatal cousequences to which they have sometimes served as the first step, have generally rendered them suspected in the eyes of the more serious part of mankind. There should certainly, in this respect, be a distinction between the children of God and the world lying in wickedness; and perhaps one way in which Christians ought to confess their Saviour, in these days, before men, is by abstaining from some indulgences which, though no direct criminality may attach to them abstractedly considered, yet, from circumstances, prove hostile to consistency of character, and tend therefore to bring reproach upon religion. Let the world revile and hate us, if they please, for this separation: they hated Him whom we serve before they hated us; as in his case too, they will hate us without a cause. The boundary of what is innocent is often so indistinct, and may so easily be passed when we approach it, that it is better to keep from its verge. It is better to be thought rigid and over scrupulous, than that others should be encouraged in sin by our example; and that, on account of our conduct, the Sacred Name which we bear should be blasphemed. It surely does not become him for whom Christ died, who should always have before his eyes the value of time, the important purposes for which he was sent into being, and, above all, the realities of eternity, to be immersed in the fleeting va nities of those whose whole life is a vain show. These are the ties which bind men to the world, and thus destroy that happy tone of mind which the Christian sometimes attains by much prayer and self-denial: they give to the tempter a more commanding position, rekindle new hopes of victory in the powers of darkness, and revive those lusts of the flesh, which had been in a degree vanquished. Let us not thus encourage the enemies of our souls, nor check the heavenward progress of our spirits for the sake of such poor momentary gratifications. Let us, then, take heed to our ways, and regulate our conduct according to the standard by which our actions will finally be tried in that day when God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." P.Z. FAMILY SERMONS.-No. XCVII. 1 Tim. i. 15.-This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. AMONG the instances of the efficacy of Divine grace, recorded in Scripture, there is none more decisive than that of St. Paul. With the ardour of youth he had associated some of the worst of human passions; and notwithstanding his zeal for God, he was "a blasphemer, and a persecutor, and injurious," a man of violence and blood. If we follow him in his Christian course, we find the lion converted into a lamb. He was bold indeed; but his was the courage not of persecution, but of suffering. He now went from city to city, not to drag the followers of Jesus to prison and to death, but to preach the very Name he had blasphemed, and the Gospel he had so fiercely laboured to destroy. He was himself astonished at the change; and in the overflowing of his gratitude to the |