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was broght againe in your sackes mouthes: carie it againe in your hand, lest it were some ouer sight: 13. Take also your brother and arise, and go againe to the man.

14. And God Almightie giue you mercie in the sight of the man, that he maie deliuer you your other brother, and Beniamin: but I shal be robbed of my childe, as I have bene.

Bishop's Bible. 1568. fol. 11. And their father Israel sayde unto them: if it must nedes be so, nowe then do thus. Take of the best fruites of the lande in your vesselles, and bryng ye man a present, a curtsie of bawme, and a curtsie of hony, spyces and mirre, nuttes and almondes.

12. And take double money in your hande, and the money that was brought agayne with you, peradventure it was some oversight.

13. Take also your brother with you, and arise and go agayne unto

the man.

14. And God Almightie geve you mercye in the sight of the man, that he may deliver you your other brother, and [this] Beniamin: and thus I am as one that is quite robbed of his chyldren.

Douay Bible. 1609.

11. Therfore Israel their father said to them: If it must nedes be so, do that you wil: take of the best fruites of the land in your vessels, and carie to the man for presents, a courtesie of rosen, and of honey, and of incense, of mirhe, of terebinth, and of almondes. 12. Duble money also carie with you: and recarie that you founde in your sackes, lest perhaps it was done by an errour:

13. But take also your brother,

and goe to the man.

14. And my God Almightie make him favorable unto you: and sende backe with you your brother, whom he keepeth, and this Beniamin: as for me I shal be desolate without children.

Tothe Editorofthe Christian Observer.

Nor having seen in your pages any reply to the query of one of your correspondents, who wishes to know at what period, in the history of the Anglican Church, sprinkling in baptism superseded the practice of immersion, I beg leave to offer the Your corresfollowing remarks. pondent will find a fuller reply to his inquiry in Wall's History of Infant Baptism.

With regard to the lawfulness either of sprinkling or of affusion, in common with immersion, your correspondent, I conclude, entertains no scruple. It is highly pro. bable that all three methods were employed even in the times of the Apostles, though it was only upon extraordinary occasions that the rite was administered in any other way than by immersion during the first four centuries. In England, dipping has always been prescribed by the rubric. The Salisbury Missal of 1529, the last formulary that was in force before the Reformation, expressly requires this mode, and gives no discretionary permission for any other. The rubric of Edward the Sixth's Prayer-book continues the injunction generally; but allows, that, "if the child be weak, it shall suffice to pour water upon it." This allowance, as might have been expected from the nature of our climate and habits of life, was soon followed by a very general preference for the more convenient practice, the point not being considered essential to the validity of the sacrament. The habit, thus widely introduced, received new countenance from several of our English divines who had fled to Germany, Switzerland, and other places on the continent, during the Marian persecution, and brought back with them a decided preference for affusion, or rather of sprinkling, as used in the Calvinistic Churches. During the latter part of the reign of Elizabeth, and during the reign of James I. and

Charles I., very few children were dipped in the fonts. Under the Commonwealth sprinkling was the regular practice; and, as if expressly to prevent immersion, the fonts were superseded by basins, which were brought to the minister into the reading desk. At the Restoration, the order for immersion, in the office for public baptism, was renewed; but with the proviso that the minister is to be first certified that the child" may well endure it." Thus the matter still rests. The difference between King Edward's rubric and the present is, that in the former the minister is apparently to take for granted that the child is sufficiently strong to be immersed, unless weakness is distinctly specified; and in the latter, that it is too weak, unless he is specially certified that it is strong. In the case of private baptism, weakness is implied in the very permission, and therefore" pouring" only is enjoined. In the baptism of adults, either dipping (probably partial dipping, dipping the head,) or pouring is allowed; but, it is not added, whether the alternative is at the option of the catechumen or of the priest, though it would appear to be the latter.

PHILO-RUBRIC.

FAMILY SERMONS.-No. CLXXXIV. Romans iv. 4, 5.-Now to him that worketh is the reward not reckoned of grace, but of debt; but to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.

everlasting life. On the part of Jesus Christ, his righteousness; that is, says the Homily, "the satisfaction of God's justice, or the price of our redemption by the offering of his body and shedding of his blood, with fulfilling of the law perfectly and thoroughly." Upon our part true and lively faith in the merits of Jesus Christ. All human works and deservings are thus shut out from the office of justifying us;. for, as continues the same Homily, "all the good works that we can do are imperfect, and therefore not able to deserve our justification; but our justification doth come freely by the mere mercy of God, and of so great and free mercy, that whereas all the world was not able of themselves to pay any part towards their ransom, it pleased our heavenly Father, of his infinite mercy, without any our desert or deserving to prepare for us the most precious jewels of Christ's body and blood, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied." The Holy Spirit also sustains an infinitely important part in the work of our salvation, for he is our Enlightener and Sanctifier. For, be it ever remembered, that the freeness of our justification, by faith only, in virtue of the obedience unto death of Christ, does not take away the duty and necessity of personal holiness and good works. The same Homily forcibly adds, that "faith doth not shut out repentance, hope, love, dread, and the fear of God, to be joined with faith in every man that is justified; but it shutteth them out from the office of justifying." This declaration is truly scriptural. Throughout the Bible good works are enjoined; but no where are they spoken of as meritorious to our justification before God. Boasting is excluded: the reward of eternal life is wholly of grace, and not of debt; as the Apostle teaches in the "Now to him that worketh

THE Apostle Paul, say the Homilies of the Church, mentions three things which go together in our justification before God. Upon the part of God the Father, his great mercy and grace, the original source of all the benefits conferred upon us; for it was because God loved the world, that he gave his only text. begotten Son, that whoso believeth is the reward not reckoned of grace, on him should not perish but have but of debt; but to him that work

eth not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness."

In explaining this passage, I purpose first to inquire into the nature of the reward which the Apostle speaks of, and to shew that it is infinitely desirable; secondly, to distinguish the two ways which he mentions of gaining it; thirdly, to examine in which of these ways it is necessary that we ourselves should seek it; and, fourthly, to answer some difficulties which may seem to arise from the subject.

First, then, we are to inquire into the nature of the reward which the Apostle speaks of, and to shew that it is infinitely desirable. He had opened the chapter with an allusion to Abraham, the father of the faithful, who believed God, and it was counted to him for righteousness." To Abraham God had given the promise: "I will make of thee a great nation; and I will bless thee and make thy name great, and thou shalt be a blessing." There was also a spiritual promise made to him: "In thee shall all the families of the earth be blessed;" that is, through Christ Jesus, who was to spring from Abraham, as St. Paul plainly shews, where he says, "The Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham." He was promised a country; and that not merely a temporal possession, but, as the same Apostle shews, a heavenly one;" for "he looked for a city which hath foundations, whose builder and maker is God." His promised reward is summed up in one short declaration:" Fear not, Abram; I am thy shield, and thy exceeding great reward." All possessions short of this were frail and perishable; though he was rich, and powerful, and had the promise of a numerous posterity, with every other temporal hope and

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enjoyment, these things alone could not have sufficed to make him lastingly happy; for "what shall it profit a man if he gain the whole world and lose his own soul?" But when to these inferior benefits was added, what infinitely outweighed them all, the favour of God, and the prospect of eternal happiness in heaven, this was indeed an exceeding great reward." Abraham had true faith in God; he proved this faith by his self-denial and obedience to God's commands; and his reward was, that "the Lord was the portion of his inheritance and of his cup." When all the scenes of this short-lived world should for ever have closed, this reward would still retain its infinite value: it was inseparably connected with " an inheritance incorruptible, undefiled, and that fadeth not away :" it was the true happiness and perfection of human nature; the restoration to all, and more than all, that had been lost by the Fall of our first parents; a reward so exceedingly great, that eye hath not seen, nor ear heard, nor can the heart of man conceive its magnitude. It included every other benefit. Pardon of sin, peace with God, victory over temptation, sanctification by the Holy Spirit, with all necessary supplies both for the soul and the body in this world, and in the world to come life everlasting, were so many streams from this inexhaustible fountain of blessings. In bestowing Himself as the exceeding great reward of his faithful servant, the Creator bestowed all subordinate benefits. The man who chooses God for his portion, secures whatever is really good or desirable. he cast down? his Almighty Protector is able and willing to support him. Is he in danger? God is his shield. Is he guilty? There is no condemnation to them that are in Christ Jesus. Is he unable in his own strength to withstand the force of temptation? The Holy Spirit is promised to them that ask him, to. strengthen them with all might in

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the inner man. Is he in a world of change and uncertainty? His God and Saviour are the same yesterday, to-day, and for ever:" no promise made to him shall fail: his expectation shall not be cut off; for He who is his eternal portion and reward, will do for him "exceed ingly abundantly above all that he asks or thinks;" having given his own Son for him, He will with Him also freely give him all things.

And are not benefits like these infinitely desirable? Is not such a reward above all estimation? Let us then, secondly, consider the two ways mentioned by the Apostle of gaining it-the way of debt, and the way of grace; for "to him that worketh is the reward, not reckoned of grace but of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."

First, we have here the way of debt. A servant, who has perfectly fulfilled his duties to his master, has a full right to his promised wages. The man who puts his name to a covenant, and keeps to the conditions of the agreement, is entitled to demand his share of the benefits of the contract. The reward in these cases is not of favour but of right. Now the Apostle supposes the case of a human being who should thus perfectly fulfil his obligations to God, and he shews that he would stand justified; justified by the terms of the covenant into which his Creator had been pleased to enter with him. God was not indeed obliged to enter into such a covenant: it was of free favour alone that he created our first parents, that he endued them with happiness, and secured it to them on the condition of their obedience. But though it was his own infinite benevolence alone that caused him to enter into an agreement with his creatures for their advantage, yet the covenant being once fixed, the promise would become a matter of justice on their fulfilment of the conditions. The equity and purity

of the Divine nature would secure to perfect obedience the reward of righteousness. Pardon would not be necessary, for there would be no danger of punishment; mercy would not be required, for justice alone would secure the promised reward. This is the case of the man who worketh; that is, of him who should unerringly fulfil the conditions of the law under which he is placed, whatever be their nature.

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With this the Apostle next contrasts the reward of grace. considers the case of one who, whether from imperfection or wilful transgression, breaks the law of his Creator; of one who "worketh not;" that is, who worketh not as the conditions of the covenant require; who mistakes, or fails, or flagrantly trespasses, and thus places himself out of all right to demand the fulfilment of the promise which rested upon his obedience, and who further has exposed himself to all the, threatenings of the violated agreement. Claim to reward he now has none; nor has he even any right to hope that he shall escape the penal consequences of his transgression. If either punishment is to be remitted, or reward bestowed, it must be solely in virtue of some new allotment; and that not an allotment of mere justice but of mercy: it must be a grant of bounty from the offended to the offending party; it must be of grace, and not of debt; it must include pardon and reconciliation for the past; and whatever hope or reward it may hold out for the future, must be founded on a new basis. The offender is "ungodly;" he "worketh not" as the law demands; he is therefore under the curse of that law; and he has no refuge but in the unmerited mercy of the Lawgiver whom he has despised. This mercy may be exercised in any way which its Author may appoint; and the way in which God has been pleased to exercise it, the Apostle teaches us in the text: it is, "to him that believeth on Him that jus

tifieth the ungodly;" for though ungodly, yet by the merciful appointment of the Supreme Lawgiver, his "faith is counted to him for righteousness." He is not indeed personally entitled to the reward of righteousness; he has not worked out his salvation according to the stipulations of the broken law but a new covenant has been propounded to him; a covenant of grace and mercy; a covenant founded on the all-sufficient death and merits of the incarnate Son of God; and the way in which its blessings are made over to him is solely through faith. Though his past life may have been most unrighteous, yet when he repents of his sins, and humbly turns to God, he is "accounted righteous before God, for the merit of our Lord and Saviour Jesus Christ, by faith," which he could not be "for his own works or deservings." Such is the language of our church, in the Eleventh Article; and it is grounded on the frequent declarations of Scripture. Thus says the Apostle Paul, "We are justified freely by God's grace, through the redemption which is in Christ, whom God hath set forth to be a propitiation through faith in his blood." He justifies the ungodly; he weighs not his merits, but pardons his offences; he blots out his sins in virtue of the atoning blood of the Saviour, and he makes him heir to an eternal inheritance of glory, purchased by the same allperfect sacrifice.

These, then, are the two methods which the Apostle mentions for obtaining the reward of God's favour and eternal life ;-the way of debt, and the way of grace; unerring obedience, or mere mercy; the meritorious claim of spotless sanctity, or the free offer of unmerited pardon; the all-perfect righteousness of man, or the sovereign pleasure and love of God. The Scriptures point out no third way; the Apostle strongly rejects such a supposition: for "if," says he, "it is by grace, then it is no more of

works, otherwise grace is no more grace; but if of works, then it is no more of grace, otherwise work is not work."

The reward then being of inestimable value, and there being but two methods possible for its attainment, it is of infinite moment, in the third place, that we should examine, in which of these ways it is necessary that we ourselves should seek it. And can we feel any doubt upon the subject? Can frail, and imperfect, and sinful, and guilty creatures hesitate one moment in deciding in which alone of these ways they can approach their Creator? Shall any human being since the Fall of Adam, claim pardon, justification, salvation, and eternal life, as of debt? Let conscience, enlightened by the word of God, answer the question. In what way does the Apostle, in the very chapter that precedes that from which the text is taken, speak of the whole human race? Does he not

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tell us, that "All have sinned and come short of the glory of God;" that, as it is written, both in the Old Testament and in the New, "There is none righteous, no not one;" that "there is none that understandeth, that seeketh afterGod;" that they are all gone out of the way, they are together become unprofitable," and "there is no fear of God before their eyes?" And can creatures thus justly exposed to God's wrath and condemnation, ask for the reward of obedience? Which of our works, or words, or thoughts, shall we dare to present before God as perfect and meritorious in all its motives and consequences. The way of debt is therefore wholly inapplicable to our case. The Apostle, in fact, mentions it only as a supposition: if indeed such a man as he describes in the first clause of the text, could be found, then the reward would be his due; but who is the man that shall dare to inscribe his own name under the passage? "Who hath given to God?" If there be found

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