PUBLIC BAPTISM.

BY THE REV. THOMAS BISSLAND, M.A. Rector of Hartley Maudytt, Hants. It is not the purport of the present essay, to enter on the consideration of the various views entertained of the benefits which result from a right participation of the sacrament of baptism; but, on that of a subject on which all must agree, who regard it as a most solemn Christian ordinance, namely, that it should be administered in a mode most likely to make a serious impression on those who witness it. The most effectual method to secure this, is, that, excepting in some special cases for which the church provides, it should be administered as the rubric requires-during the public service, and in the face of the assembled congregation. In supposed dangerous sickness, the minister is authorized to baptize in a private house, and a service is appointed for such an occasion; still is he charged to warn parents, that, without like great cause and necessity, they procure not their children to be baptised at home in their houses; and afterwards the child, if convalescent, is required to be brought to church, that it may publicly be admitted into the congregation. Baptising in a private house when the child is well, merely to gratify the parents or others, is directly at variance with the requirements of the church, and might, doubtless, expose a minister to ecclesiastical censure.

In the early ages of the church, baptism was only administered at Easter and Whitsuntide, unless in cases of imminent danger. The Greek church subsequently added the Epiphany, as a day for baptism. On these occasions it was administered with the utmost solemnity.

PRICE 1d.

It is quite clear that our church, though she does not fix certain festivals, as was the former custom, recommends "that the people be admonished, that it is most convenient that baptism should not be administered but upon Sundays, and other holy days, when the most people come together.' No words can more distinctly set forth her intention, or prove that the present too frequent mode of administration, in the presence of friends and sponsors alone, after the dismissal of the congregation, is an unwarrantable breach of rubrical requirement. No clergyman would feel himself warranted to administer the Lord's supper at the close of the evening service. Why should he be more scrupulous about one rubric than the other? That for baptism is most explicit in the requirement, that it shall be administered either in morning or evening prayer, according to the minister's discretion; but the period of the service when it is to be so is immediately after the last lesson. On this point he does not appear to have any discretionary power. The tone and language used in the baptismal service, in fact, show that it was intended for congregational use, and that the compilers of it never contemplated the arrival of a period when it would be postponed until the congregation was dismissed.

A very usual objection to this, however, is generally urged on the ground, that, in populous parishes, the time it would occupy and the constant repetition would induce many to absent themselves from divine service, which would be a greater evil than that adverted to. In rural and thinly peopled districts this would very rarely be the case, and even in those more thickly inhabited, it might be extremely useful to appoint one Sunday in the month as peculiarly appropriated for baptisms. This has

been tried in several large parishes with great success. The plan might meet with some little opposition at first, and the clergyman would have no right to refuse baptism on another Sunday, or holy day, nor, if he had, ought he to do so; but in course of time it would be found a source of great convenience to all parties, and most parents would wish their children baptised on the appointed day. As far as concerns the weariness which some part of the congregation might feel, it is not too much to say, that the individual's frame of mind cannot be one of great spirituality, who would not rejoice in beholding little children brought unto Christ, and who did not feel it a great privilege to be permitted to join in supplication, that the outward ordinance might be accompanied with all the inward blessings which it is intended to represent.

The benefits likely to be derived from public baptism, in the presence of the congregation are greater than may be supposed. In general, the Lord's supper is spoken of as the sacrament, as if there were no other. May not this arise from the too general privacy with which baptism is administered? The recent change with respect to the registration of births, affords ground to fear that many will be contented with simple registration, and therefore every means should be employed to point out to them that it is not baptism, but a mere civil enactment, unaccompanied with any benefits to the child, save what is merely of a civil character. Upon this subject the present bishop of Salisbury thus remarks, in his recent charge:

"Nor, as far as I can judge from the return which I have received from the parishes in my diocese, has the act for the registration of births operated so injuriously in discouraging the sacrament of baptism as there seemed reason to apprehend. Nevertheless, there are twenty-six parishes in this diocese, and those, for the most part, places of considerable importance, in which a decrease in the number of baptisms is stated to have taken place since the enactment of the new law. I think it right, therefore, to impress upon the clergy the necessity of great vigilance in this respect as the provisions of the act, and still more the manner in which those provisions have heen interpreted, (erroneously I believe), by the parties entrusted with the execution of them, undoubtedly tend to dissociate the giving a name to an infant from that sacrament with which it has ever been united in the church of Christ; and to set the conscientious scruples of parents on this subject at variance with their interests. Nor can we be surprised that poor and ignorant persons should not always be able to discriminate between obligations of mere legal

enactment, and those which are necessary parts of Christian duty, when both relate to subjects which hitherto have always been united in their minds. It is true that they will be less liable to the error in question in proportion as they are instructed in the nature of baptism, as a sacrament ordained by Christ himself, as the sign of regeneration,' and the instrument in grafting their children into his church; and are not suffered to view it as the mere giving and registering a name, which we may fear has not unfrequently been the light in which many have heretofore considered it. I am glad to believe that a high standard of feeling with regard to this sacrament is now more generally established than formerly, at least among ourselves: and I may mention, as one proof of this, that in the answers to my questions it is stated by several of the clergy, that they have lately returned to the old and correct practice of administering baptism in the presence of the congregation during divine ser vice. But in the great majority of parishes this is not the case; and I wish you to consider whether some alteration in this respect may not be made with advantage. I would not counsel a sudden change, without any consideration of circumstances, where a different practice has been long observed, as this, especially in large parishes, might be attended with much inconvenience; but, even in such cases, an occasional public celebration of the rite at stated periods might prove very advantageous, and would tend gradually to restore this sacrament to the honour which belongs to it in the church of Christ."

But as to the good likely to result from adoption of the plan thus so strongly recommended: First, is it not likely to benefit the child? a whole congregation offering up supplication in its behalf, may surely expect a large share of the divine blessings to be vouchsafed! Whatever men's views may be of the privileges of baptism, all will acknowledge, that it is to be accompanied with prayer for a blessing from on high, that, without that blessing, the mere immersion, or sprinkling of a child, can prove of no benefit at all, and that, consequently, it is the duty of all to supplicate in the child's behalf. Professing Christians should regard themselves as members of one great family, whereof Christ is the living head, and the admission of a child into the visible church should be regarded by them as a most important circumstance, in which they are themselves deeply interested.

Again, is it not more likely to impress sponsors with a deeper sense of the responsibility of their solemn office, and might not the coming forward in the presence of the con

been duly corrected and curbed by means of reason— this most enlightened of the heathen sages (I allude of course to Socrates), reflecting upon the proofs of wisdom and benevolence afforded by his own body, thus breaks forth to his followers and disciples:"Does it not strike you" says he, "that he who first made man had a benevolent object in view, when he furnished him with senses, with eyes to see, and with ears to hear? For what purpose would the most fragrant odours have served, if we had had no nostrils wherewith to inhale their scent? The sweetest of tastes, if we had had no palate? Observe," he adds, "what foresight is shewn in protecting the delicate organ of sight from injury; it is fenced round with eye-lids, which are opened for the purposes of sight, but closed during sleep and, to keep out the injury arising from dust or wind, these are thickly set with eye-lashes; it is further protected from above by means of the eyebrows, so that not even the perspiration from the head can harm it. How extraordinary too that our sense of hearing should be capable of receiving all and all manner of sounds, and yet never be filled." He then pro- | ceeds to enumerate other similar instances of design, and concludes by asking if it is possible that these can be the result of chance. "Impossible!" he answers, "when we consider the subject in this light, it cannot be but that these are the works of some wise, contriving, and benevolent artificer." In like manner, if we descend lower in the scale of creation, the inferior animals, even the smallest of them, the insect and animalcule; and in the vegetable world, the lofty cedar and the minutest plant of our gardens, in their structure and organization evince the wisdom and skill of their Maker, equally with the greater and more striking objects presented to our view in the heavenly bodies, for they are both the work of the same hand.

"Yon countless worlds in boundless space
Myriads of miles each hour
Their mighty orbs as curious trace,
As the blue circlet studs the face

Of that enamell'd flower."

Following the example set before us by the great Author of Nature, we shall still further promote our self-improvement by seeking to attain, as far as it is possible, a like perfection in what we undertake. Be a man's vocation what it may, his rule should be to do its duties perfectly, to do his very best, and thus to make progress in his art. In this way the idea of perfection takes root in the mind, and spreads far beyond the man's trade. He gets a tendency towards completeness in whatever he undertakes. Slack, slovenly performance in any department of life is more apt to offend him. His standard of action rises, and every thing is better done for his thoroughness in his ordinary vocation. "In the commonest thing we have to do," says an excellent writer, "it is worth while to enquire what is the best way of doing it, and why one way is better than another. Improvement may be gained from the commonest objects which are every day passing before our eyes, if we do but exercise the faculty of observation. It is worth inquiring concerning the simplest thing we take in our hands, what it is made of, whence the materials are obtained, and how they are put together. One who is accus* make these enquiries must necessarily be

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accumulating a fund of knowledge and improvement; and just in proportion as we cultivate a habit of acquiring useful knowledge, we shall become indifferent to those impertinent trifles which corrupt the mind. The writer knew a person who firmly believed that cedar-branches grew with black lead in the middle, and who probably could not have told whether the hairs of a brush grew on the back of an animal, or at the roots of a plant, or were dug out of the earth; yet this person could tell every bit of unimportant news that was stirring, and could remember all the foolish things that were said and done at a village-dance a year ago. How much better to have exercised the observation, attention, and memory on things really worth knowing!" It must not, however, be forgot that there are many difficulties to be struggled against in the work of self-improvement. Every condition has its hardships, hazards, and pains; but these should not dishearten us. On the contrary, outward evils should have the effect, as they are designed, of schooling our passions, and raising our faculties and virtues into intense action. Difficulty is the element, and resistance the true work of man. Self-improvement never goes on so fast as when adverse circumstances, the opposition of men or the elements, unexpected changes of the times, or other forms of suffering, instead of discouraging, throw us on our inward resources, turn us for strength to a higher power, clear up to us the great purpose of life, and inspire calm resolution. No greatness or goodness is worth much unless tried in these fires. Hardships are not on this account to be sought for. They come fast enough of themselves, but when sent in the course of providence they are to be employed as a means of self-improvement, and met and borne with fortitude.

Such are some of the principal considerations which suggest themselves in reflecting upon the subject of self-improvement, in a religious, moral, and intellectual point of view. It may be added that in forming a complete idea of self-improvement, the care of the bodily health is not to be excluded. The body, though it be but the cabinet-the casket in which the jewel is contained-nevertheless acts, and that with great influence, upon the mind; and our aim should be, as far as possible, to have a sound mind, in a sound body. Happily the principles and conditions upon which health depends have been more fully investigated, and more widely disseminated in our own than in past times; and by attending to them, with a due observation of those habits or modes of living which experience has shown to be beneficial, or the contrary, each individual may do much towards the attainment of health and personal comfort in his own case.

It remains that we should briefly consider some of the objections which may be urged against what has been advanced, and subjoin a few remarks in the way of caution and illustration.

Doubtless some will be ready to say that the lot of the greater portion of mankind is toil, and that it is only by the daily labour of their hands that they can support themselves. True; but are labour and self-improvement irreconcilable? Is not the contrary the case? Does not almost all labour demand intellectual activity? and is not he generally the best workman who takes the most pains to invigorate his mind? Is it not mind, after