servance of one absolutely essential to the participation of the other. Let him not be misunderstood. He observes, "When the advocates for strict communion remind us of the order in which the two positive institutions of Christianity are enjoined, they appear to assume it for granted that we are desirous of inverting that order, and that we are contending for the celebration of the eucharist previous to baptism, in the case of a clear comprehension of the nature and obligation of each. We plead for nothing of the kind. Supposing a convert to Christianity convinced of the ordinance of baptism, in the light in which we contemplate it, we should urge his obligation to comply with it, previous to his reception of the sacrament, with as little hesitation as the most rigid of our opponents; nor should we be more disposed than themselves to countenance a neglect of known duty, or a wanton inversion of the order of Christian appointments. Whether in such circumstances the attention of a candidate for Christian communion should first be directed to baptism, is not the question at issue; but what conduct ought to be maintained towards sincere Christians, who after serious examination profess their conviction of being baptized already, or who in any manner whatever, are withheld by motives purely conscientious, from complying with what we conceive to be a Christian ordinance. To justify the exclusion of such from the Lord's table, it is not sufficient to allege the prescribed order of the institutions; it is necessary also to evince such a dependence of one upon the other, that a neglect of the first from involuntary mistake, annuls the obligation of the second. Let this dependence be once clearly pointed out, and we give up the cause. It has been asserted, indeed, with much confidence, that we have the same authority for confining our communion to baptized persons, as the ancient Jews for admitting none but such as had been circumcised, to the passover: a simple recital, however, of the words of the law, with respect to that ancient rite, will be sufficient to dedemonstrate the contrary: 'When a stranger shall sojourn with thee, and will keep his passover to the Lord, let all his males be circumcised, and then let him come and keep it, and he shall be as one that is born in the land; for no uncircumcised person shall eat thereof.' But where, let me ask, is it asserted in the New Testament that no unbaptized person shall partake of the eucharist? So far from this, it has been, I trust, satisfactorily "Was it the duty, think you, of an ancient Israelite to worship at the sanctuary, or to partake of the paschal feast, before he was circumcised? Or was it the duty of the Jewish priests to burn incense in the holy place, before shewn that of the original communicants at its first institution, not one was thus qualified. "I presume it will be acknowledged that the Jewish law was so clear and express in insisting on circumcision as a necessary preparation for partaking of the paschal lamb that none could mistake it, or approach that feast in an uncircumcised state, without being guilty of wilful impiety; and if it is intended to insinuate the same charge against Pædobaptists, let it be alleged without disguise, that it may be fairly met and refuted. But if it be acknowledged that nothing but such involuntary mistakes, such unintentional errors as are incident to some of the wisest and best of men, are imputable in the present instance, we are at a loss to conceive upon what principle they are compared to wilful prevarication and rebellion. The degree of blame which attaches to the conduct of those who mistake the will of Christ with respect to the sacramental use of water, we shall not pretend to determine; but we feel no hesitation in affirming, that the practise of comparing it to a presumptous violation and contempt of divine law, is equally repugnant to the dictates of propriety and of candour. Among the innumerable descendants of Abraham, it is impossible to find one since their departure from Egypt, who has doubted of the obligation of circumcision, of the proper subjects of that rite, or of its being an indispensable prerequisite to the privileges of the Mosaic covenant. Among Christians, on the contrary, of unexception. able character and exalted piety, it cannot be denied that the subject, the mode, and the perpetuity of baptism, have each supplied occasion for controversy; which can only be ascribed to the minute particularity with which the ceremonies of the law were enjoined, compared to the concise brevity which characterises the history of evangelical institutes. We are far, however, from insinuating a doubt on the obligation of believers to submit to the ordinance of baptism, or of its being exclusively appropriated to such; but we affirm that in no part of scripture is it inculcated as a preparative to the Lord's supper, and that this view of it is a mere fiction of the imagination." p. 57-60. We shall not attempt to follow our learned author through his whole course of reasoning; but must earnestly recommend his work, to those who would distinguish between John's baptism, and Christian baptism; to those who would scarcely think themselves Baptists if they offered the morning or evening service? The appointments of God must be administered in his own way, and in that order which he has fixed.”— Booth's Apology, page 143. they did not unchurch all other denominations; and to those many Pædobaptists who imagine that no advovate for immersion can be a liberally minded man. We take our leave, for the present, of a great and good man, with his closing accents sounding in our ears, and a heart that would wish to publish them to every portion of the Christian world. We can feel his eloquence; but he alone can well describe it. "With high consideration of the talents of many of my brethren who differ from me, I have yet no apprehension that the sum total of the argument admits a satisfactory reply. "A tender consideration of human imperfection is not merely the dictate of revelation, but the law of nature, exemplified in the most striking manner, in the conduct of him whom we all profess to follow. How wide the interval which separated his religious knowledge and attainments from that of his disciples; he, the fountain of illumination, they encompassed with infirmities. But did he recede from them on that account? No: he drew the bond of union closer; imparted successive streams of effulgence, till he incorporated his spirit with theirs, and elevated the m into a nearer resemblance of himself. In imitating by our conduct towards our mistaken brethren this great exemplar, we cannot err. By walking together with them as far as we are agreed, our agreement will extend, our differences lessen, and love, which rejoiceth in the truth, will gradually open our hearts to higher and nobler inspirations. "Might we indulge a hope that not only our denomination, but every other description of Christians, would act upon these principles, we should hail the dawn of a brighter day, and consider it as a nearer approach to the ultimate triumph of the church, than the annals of time have yet recorded. In the accomplishment of our Saviour's prayer, we should behold a demonstration of the divinity of his mission, which the most impious could not resist; we should behold in the church a peaceful haven, inviting us to retire from the tossings and perils of this unquiet ocean, to a sacred inclosure, a sequestered spot, which the storms and tempests of the world were not permitted to invade. 'Intus aquæ dulces, vivoque sedilia saxo; Nympharum domus: hic fessas non vincula naves VIRGIL. "The genius of the gospel, let it once for all be remembered, is not ceremonial, but spiritual, consisting not in meats or drinks, or outward observances, but in the cultivation of such interior graces, as compose the essence of virtue, perfect the character, and purify the heart. These form the soul of religion; all the rest are but her terrestrial attire, which she will lay aside when she passes the threshold of eternity. When, therefore, the obligations of humility and love come into competition with a punctual observance of external rites, the genius of religion will easily determine to which we should incline: but when the question is not whether we shall attend to them ourselves, but whether we shall enforce them on others, the answer is still more ready. All attempts to urge men forward even in the right path, beyond the measure of their light, are impracticable in our situation, if they were lawful; and unlawful, if they were practicable. Augment their light, conciliate their affections, and they will follow of their own accord." p. 194-197. ARTICLE X.-1. Report of the Library Committee of the Pennsylvania Society for the Promotion of Public Economy, containing a Summary of the Information communicated by sundry citizens, in reply to the circular letter of the Committee of Superintendence of Feb. 21st, 1817. Philadelphia, printed for the Society. pp. 53, 8vo. 2. Report of the Committee on Public Schools to the Pennsylvania Society for the Promotion of Public Economy, read Nov. 10th, 1817. 3. Reports of the Committee on Domestic Economy, to the same Society, read Nov. 20th, 1817. 4. Brief Exposition of the Principles and Details of the Lancasterian System of Education, interspersed with remarks on its Progress and Effects: by Benjamin Shaw, &c. pp. 20. 8vo. The first of these pamphlets gives us the history of the origin and progress of "the Pennsylvania Society for the Promotion of Public Economy," its constitution, the names of its officers and of the persons who constitute its standing committees; together with a great mass of information concerning the vice and misery of the poor in the City and Liberties of Philadelphia. The procuring causes of poverty and wretchedness among our fellow citizens seem reducible to intemperance in drinking, want of employment, want of early education, and the indiscreet liberality of numerous charitable associations. The second pamphlet exhibits the CONSTITUTIONAL DUTY of the Commonwealth to educate indigent children; the imperfections of all the plans hitherto adopted for their benefit; and the expediency of attempting some new method of supporting free schools of the Lancasterian order. The seventh article of the Constitution of this State ordains, "that the Legislature shall as soon as conveniently may be, provide by law, for the establishment of schools throughout the State, in such manner that the poor may be taught gratis." That it is, therefore, an important constitutional duty for the Commonwealth, to take some effectual measures for the instruction of the children of the poor, throughout the State, without excepting either cities, villages, or corporate boroughs, is manifest. That all legislative attempts on this subject have hitherto proved insufficient, is known to every man of observation in the community. What, then, shall be done, by the great, wealthy and powerful state of Pennsylvania? Adopt, says the Report of this committee on Public Schools, the Lancasterian System of education; and for this purpose, make the city of Philadelphia one School-district, and put two townships together to make a second, and so proceed throughout the State. Something effectual ought to be done. The fact that the County Commissioners of Philadelphia paid in 1816 the sum of $22729.68 for the instruction of about 2000 children, speaks more than volumes on this subject. That the Lancasterian mode of teaching ought to be adopted for the children of the commonwealth we agree; and have been pleased with Mr. Shaw's "Brief Exposition" of it. His pamphlet is a very concise and satisfactory delineation of a Lancasterian School; and from reading it, any man of intelligence and perseverance might know how to establish one in the city or country. But to support these district establishments universally, in our money-making, and money-loving republic, is the difficulty. While we approve of the Report of the Committee on Schools, we object to some parts of the "Outline of a bill for the education of children at the public expense," which they have proposed. To make a set of districts |