such as not to admit of justification without faith, or salvation without holiness."The Lord hath laid on him the iniquity of us all." Isaiah liii. 6. "And he is the propitiation for our sins, and not for our sins only, but for the sins of the whole world." 1 John ii. 2. "But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honour, that he by the grace of God should taste death for every man." Heb. ii. 9. "Who will have all men to be saved, and come to the knowledge of the truth." 1 Tim. ii. 4. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. v. 1. "Without faith it is impossible to please God." Heb. xi. 6. "Follow peace with all men and holiness, without which no man shall see the Lord." Heb. xii. 14.

V. We believe that regeneration is essential to salvation, that it consists in a renovation of the heart, hatred to sin, and love to God; and that it produces reformation of life in whatever is known to be sinful; and a willing conformity to the authority and precepts of Christ. John iii. 3; 2 Cor. v. 17; Ephes. ii. 10; James ii. 17; 1 John

v. 2.

VI. As to good works, we believe that they are not the ground of the believer's hope, but that they are fruits essential to a justified state, and necessary as evidence of a new birth. John xiv. 23,

VII. We believe that there will be a general resurrection of the bodies, both of the just and of the unjust. John xxviii. 29.

VIII. We believe there will be a day of judgment for both the righteous and the wicked, and that Jesus Christ shall judge and reward every man according to his works. Acts xvii. 31; Rev.

xxii. 12.

IX. We believe that the righteous will be admitted into life eternal, and that the wicked shall receive eternal damnation. Matt. xxv. 46.

X. We believe that the Scriptures of the Old and New Testaments are given by inspiration of God, and that they contain the whole of God's revealed will, and are the only infallible rule to faith and duty. Isaiah viii. 20.

XI. We believe that the moral law, written upon tables of stone, and recorded in Exodus xx., to be morally and religiously binding upon the church. Matt. v. 17.

XII. We believe it is the duty of all men, and especially the church of God, to observe religiously the seventh day of the week, as commanded in the fourth precept of the decalogue, Exodus xx. 10. Mark ii. 27, 28; Luke xxiii. 5, 7.

XIII. We believe that a gospel church is composed of such persons, and such only, as have given satisfactory evidence of regeneration, and have submitted to gospel baptism. Acts ii. 41.

XIV. We believe that Christian baptism is the immersion in water, in the name of the Father, Son, and Holy Ghost, of a believer in Christ, upon a profession of the gospel faith; and that no other water. baptism is valid. Col. ii. 12; Rom. vi. 4; Ephes. iv. 5.

XV. Concerning imposition of hands, we believe it was the practice of the Apostles and the primitive church, to lay hands upon the newly baptized believers; and it should be perpetuated in the church. We therefore practise it. Acts viii. 17; xix. 6; Heb. vi. 2.

XVI. We believe it is the duty of all members of the church, to commemorate the sufferings of Christ, in partaking of the Lord's Supper, as often as the church shall deem it expedient and the circumstances admit. Matt. xxvi. 26, 27; 1 Cor. xi. 26.

XVII. As we deem it unscriptural to admit to the membership of the church any person who does not yield obedience to the commandments of God, and the institutions of the Gospel, or who would be a subject of church censure, were he a member of the church: so we deem it equally unscriptural and improper, to receive such at the Lord's table, or to partake with them of the Lord's Supper. 1 Cor. v. 11; 2 Thess. iii. 6.

THEIR VIEWS OF BAPTISM.

As a denomination they practise what is termed close communion. Their reasons for this are the following:

They consider that the Pedobaptist brethren have perverted the ordinance of baptism, by abandoning the original institution, which was dipping or immersion, and using that of sprinkling or pouring.

They do not charge them with a wilful violation of the divine rule, but with the matter of fact; while they extend to them charity, and believe them to be sincere.

On one term only does this great question rest; and that is, What is the original import of the Greek word "Baptize?" Baptists have and still contend, that the word originally implied immersion. Pedobaptists have contended that it implied merely a religious rite, and meaning many other things, such as sprinkling, pouring, washing, &c.

To these speculations, they have only to apply their own antidote. The word baptize is Greek, and in the English language means just nothing at all, unless they are allowed to translate it. And whom shall

they call upon to do it? They will not take the translation of Baptists, for that may beget partiality; but they choose to take the evidence of men who spoke out before the art of prevarication was so extensively known among Protestants. For when they present Pedobaptist authors, who show the greatest marks of candour, they cannot be objected to. In view of these remarks, in connexion with the following quotations, they are willing at all times to submit them to a thinking community, as being the doctrine that is taught in the Holy Scriptures. And to strengthen their faith, they have the testimony of the whole Christian world in their favour.

LUTHER." The term baptize is a Greek word; it may be rendered immersion, as when we plunge something in water, that it may be entirely covered with water. And though that custom is now abolished among the generality, (for even children are not entirely immersed, but only have a little water poured on them,) nevertheless they ought to be completely immersed, and immediately drawn out, for the etymology of the word evidently requires it.”

CALVIN."The word baptize, signifies to immerse. The right of immersion was observed by the ancient church. From these quotations, and from John iii. 23, it may be inferred that baptism was administered by John, and Christ, by plunging the whole body under water. Here we perceive how baptism was administered among the ancients, for they immersed the whole body under water; now it is a prevailing practice, for a minister only to sprinkle the body or the head."

GROTIUS." That baptism used to be administered by immersion, and not pouring or sprinkling, appears both from the proper signification of the word, and the places chosen for the administration of the rite, John iii. 23; Acts viii. 28; and also from the many allusions of the apostles, which cannot be referred to sprinkling." Rom. vi. 34; Col. ii. 12.

JOHN WESLEY.-"Mary Welsh, aged eleven days, was baptized according to the custom of the first church, and the rule of the Church of England, by immersion. The child was ill then, but recovered from that hour."

Buried with him, "alluding to the ancient mode or manner of bap tizing by immersion."

To these testimonies, and scores that might be produced, of like import, they think that people of candour ought to give heed; and if they have given the true interpretation of the word, it is of itself evident, that those that sprinkle or pour do not baptize. These are their views, and according to the principles laid down they cannot extend

to others the communion, until they have complied with the gospel

rule.

And they consider it to be perverted, in applying it to infants and impenitent individuals without profession of faith. No institution has "Thus saith the Lord," for applying it to infants, or the impenitent. A few testimonies from Pedobaptist authors may be introduced on this point.

BISHOP BURNET.-"There is no express precept or rule given in the New Testament for baptizing infants."

LUTHER." It cannot be proved by the Sacred Scriptures, that infant baptism was instituted by Christ or his disciples, or the early Christians after the Apostles."

CURCELLÆUS. "The baptism of infants in the two first centuries after Christ, was entirely unknown, but in the third and fourth, was allowed by some few. In the fifth and following ages it was generally received. The custom of baptizing infants did not begin before the third age after Christ was born. In the former ages no trace of it appears, and it was introduced without the command of Christ." Thus they discover, that between the Baptists and the Pedobaptists there is no agreement in their views, and no agreement with the inspired word and Pedobaptism-at least so the Baptists think, and so they have a right to think, until they are better taught; and therefore as Baptists, they cannot in conscience extend to them the communion. And the Scriptures would condemn them for it, if they were to commune with those who practise such disorder, by departing from the tradition of the Apostles, and disobeying their epistles. Eph. xxxvi. 14. And the controversy existing between the Baptists and Pedobaptists, ought to be settled and put for ever to rest. This the Baptists cannot do, they cannot go to them, but the others can come to the Baptist standard, without any violation of conscience or faith. And may the time hasten its onward flight, when in the church there will be but "one Lord, one faith, one baptism.”

While this arm of Popery is attached to the Protestant church, they cannot with any expectation of success, contend with Catholicism, even in our own country. With much propriety they may say, Physician, heal thyself; this the church must learn, that the " Bible alone is the religion of Protestants."

VIEWS OF THE SABBATH.

1. On this point of doctrine and practice, they differ from all other denominations. And this is the only essential point of difference be

tween them and the large and respectable denomination, the Associate Baptists. By their belief and practice, as it respects the Sabbath, they are accounted singular; but they would wish at all times to have the privilege of rendering their reasons for doing thus, especially as by this they are known as close communicants. It may not be necessary here, to attempt to meet all the objections that are presented against their views, by men who have become wise above what is written. But it is intended merely to present their views and reasons for thus believing.

They believe that the Sabbath was instituted by God, and given to our first parents while in the garden of Eden; for in this institution was their happiness intimately concerned. As an evidence they refer to the ancients, and their customs. They had their days of observance. Noah observed the period of seven days in sending out the dove from the ark, in preference to any other number. The term week is used in the contract between Jacob and Laban. Balaam had seven altars, and offered seven oxen and seven rams upon them; likewise Job and his friends observed the term of seven days. All which (and others) go to prove that the ancients enjoyed the blessings of a Sabbath, and were not left destitute of this exalted favour, as some suppose, until the days of Moses. From Exodus xvi. we have a satisfactory evidence that the Israelites were not strangers to the Sabbath, long before they came to Mount Sinai, where the Law was given. For some of the people are voluntarily making preparations and provisions for the Sabbath, while others are reprimanded for neglecting it. And the very language shows that the Sabbath was not a new institution to them. "How long refuse ye to keep my commandments and by-laws?" The very language of the fourth commandment itself implies that they had a previous knowledge of it: "Remember the Sabbath day to keep it holy." This injunction is not attached to any of the rest of the commandments, which evidently shows that they had not only been acquainted with it before, but that it was not of the least importance, as some vainly suppose. And its being mentioned in connexion with the creation of the world, shows to their satisfaction, that the inhabitants of the earth were not without a Sabbath two thousand and five hundred years. For the blessing and the sanctifying of the Sabbath is mentioned in connexion with the first seventh day in the order of time. And the reasons rendered are, that on it God rested from all his works. And the blessing and sanctifying the day were subsequent acts, which are given as a cause for its being set apart from other days as a Sabbath of holy rest unto the Lord.