But when he caused certain victims to be slain, and these victims separated into two parts, after the manner of ancient Eastern ratifications of covenants; and when God condescended to show symbolically his presence in the act of ratifying, by the symbol of a burning lamp passing between the parts of the slain victims, how much more forcibly and deeply was the evidence and assurance imprinted on his mind! How complete was the seal set to the covenant, before his believing soul! So in regard to Moses and the burning bush. So in regard to the believing reception of circumcision, in which the pious worshipper saw the exhibition of the fact, that he was cut off from the old parent stock of Adam; and felt the sealing of the truth, that by his engrafting into Christ, he was cut off from Adam, and separated from the broken covenant, and its penal curse. So also in regard to the eating of the pascha! lamb. salvation itself, and sinners themselves? Are they then all visibly, palpably present to our eyes and ears? It must be so, if the signs or symbols be the same thing as the ideas or things. Was the paschal lamb actually Christ slain? Was the burning bush actually the Church in the midst of roaring and blazing flames material? Was circumcision actually the man child cut from off the parent stock-old corrupt human nature, present in the body corporeal of our father Adain? Is the bread in the Holy Supper actually Christ's flesh, while I have the evidence of all my senses, and of reason, and of the Bible, that the thing is not so, and can not be so ?Is the wine actually the blood material of Christ, while I have the same irresistible evidence that it is not so and cannot be so? Is the material water in baptism in reality the red blood of our Lord, shed in his passion? Is the applying of the clear crystal drops of water actually the sprinkling of the red drops of Christ's shed blood? I must answer yes, if the symbols be the things signified. I must answer yes, if the outward signs be the inward grace. I must answer yes, if baptism external be regeneration internal. Further. There can be no symbolical teaching and sealing, without the use of symbols external. This is self-evident. The peculiar characteristic of symbolical teaching is the presence of symbols. Take then away, and it is Thus, it is most irrational and extravagant, evno longer a symbolical mode of instruction. I en beyond the venturing of most of the wildest should speak absurdly did I say that spoken lan- fanatics and enthusiasts of olden times, to affirm guage can convey ideas without the use of words or even insinuate that baptism is regeneration. spoken or written. Take away spoken and writ- And the man that teaches so, I must set down by ten words, and you of course necessarily take the side of the greatest extravagantes who figaway spoken language. I should speak absurdure in superlative absurdity; and in the mournly, did I say that the symbolical mode of our Lord's teaching was continued, and yet the symbols are taken away. Into what an extravagant error then has the very learned Grotius fallen, who taught in his book written in Latin by him, in A. D. 1638, while residing at the Court of France, as Swedish ambassador, that a pastor was not essential to the celebration of the sacra ments; and that the external symbols were not necessary, so as to be essential to this mode of instruction. In other words, symbolical teaching might be effected without symbols; or spoken language convey ideas without the use of written or spoken words.* Again. The symbols which are external and palpable, do represent invisible ideas or things. This follows as clearly as the last, from the principles admitted about symbolical teaching. Words are not ideas; they are but the signs or instruments of conveying them, or of calling them up in the human mind. When I pronounce the word God, or write it down in letters, does any man take upon him to say that that word, made up of these letters, is God himself? Does not every person know that it is an arbitrary sign to exhibit to the soul the idea of God? When I say or write that Jesus Christ is the only author of salvation to sinners, do I actually set down before my hearers or readers Jesus himself, and fully ludicrous, among the most outre of ecclesiastical errorists. I appeal to the common sense of mankind! But perhaps it is not meant that baptism is regeneration in this sense; that regeneration always follows it must always follow it, if it so cause regeneraupon baptism. I say always-for tion as to be regeneration. But man cannot cause baptism to produce regeneration, or to be the same thing. God only can do it. And pray, who tells you that God does combine baptism and regeneration, so as to make them the one thing? You cannot determine this, I am sure, without an immediate revelation from Heaven. And do the men who hold this, set up for inspired men, let into the unrevealed secrets of Heaven? Here again we arrive at the same conclusion. They who hold this doctrine are extravagant beyond any thing known in modern times, and modern pretentions. Again. If baptism be regenertion, then the means are the end, and the sign is the grace. If so, moreover, then the water of baptism applied to the body, washes guilt from the invisible soul. If so, moreover, then the external water applied to the body, cleanses inherent sin from the invisible soul. If so, moreover, the outward water applied to the body, removes the wrath of God, and stays his vengeance, by removing guilt. And besides, the external baptism must create the soul anew in Christ Jesus, and send in all those heaven-born capacities, and dispositions into the renewed soul, which are the essential ingredients of regeneration. * See Grotius "De coena Administranda," &c. It is a curious circumstance, that the Friends have borrowed from Grotius this extravagant idea, and have laid aside symbols. Wm. times) that baptism is regeneration, merely irNor is this ancient heresy (revived in modern Penn, and after him R. Barclay, have copied rational and extravagant. It is unscriptural. their ideas from Grotius. See Brownlee on "We are born of the water and of the spirit.' Quakerism, for an exposition of this, page 268, ter"-the mean-the external symbol; and "the Here then is the distinct recognition of the "wa &c. Spirit," the only agent who creates us anew in Christ Jesus." And without pursuing the scriptural discussion any further, let us take a case, involving fact-the strongest and most convincing of all arguments. Simon the Sorcerer, was baptised so satisfactorily that none of our modern bishops, I venture to say, could object to it. He was not baptised by any unordained pastor-not by any one of those unchurched beings, whose unhappy flocks are "left to God's uncovenanted mercy"-not by any Presbyterian, or Reformed Dutch Pastor, who, according to those who have their monopoly of right from the supremacy of Henry VIII. have no authority nor power, nor right to preach, or dispense the sacraments. Because, most unfortunately, they never had the consecrated and office creating touch of the holy hands of a Henry VIII's man laid upon their unhappy heads! No, no, he was baptised by holy Apostolical baptism. (Acts, ch. viii.) Now then upon the principles which the Reformed Dutch Church opposes, mon the Sorcerer was regenerated. He was baptised by Philip. That is, he was regenerated by.....Philip! Yet this man was "in the gall of bitterness and bond of iniquity." And he had fallen very suddenly from grace, indeed; or he was in the gall of bitterness when baptised, that is when regenerated! Regenerated.... and in the gall of bitterness, and bond of iniquity! Si This reminds me of an anecdote of the late eminent minister of the Lord Jesus-the Rev. Wm. Tenant, whose memory is fresh and precious in all our American churches. In a Missionary tour through New England, he was the happy and honoured instrument of converting many to the Lord-the Holy Ghost having accompanied his ministrations in a singular degree. When on a second Missionary tour, many years after, over the same ground, he came, one evening, to a tavern in Connecticut; and after seeing his horse put up, he walked intothe sitting room. After remaining there a few moments, and looking round him, on the hopeful swaggering topers sitting there, one of them, eyeing him with an earnest look, rose up and come with outstretched arms toward him, while he staggered and fell near Mr. Tenant's feet. "Oh! Mr. Tenant -God bless you-how glad I am to see ye"he hickuped out-"ye were the man who some three years ago converted me !" "Very like Will Tenant's work indeed-my man"-cried the venerable Pastor-"If you had been converted by Almighty God, you would have been a very different man this day!" So we зay-Give us the regeneration which is produced on the human soul by the Almighty God, even the Holy Spirit, by his own external means-and we can without regret, dispense with that regeneration which is external baptism! W. C. B. of the church, which forbids such marriages, under the severest penalties. I do not mean to enter into a discussion of this question, but merely to invite the public attention to what has been written and published upon the same, within the last few weeks. DOMESTICUS, a Clergyman of the Presbyterian Church, in, a pamphlet of 47 pages, opposes such marriages and justifies the canon. K.-his reviewer, has spread before your readers, the substance of his opinions and the tenor of his argument connected with an expression of warm approbation and high encomium. Domesticus has since become the subject of two reviews in a pamphlet form. These I wish more particularly to notice. CLERICUS, appears in the form of a letter to a Clergyman of the Reformed Dutch_Church.This is a pamphlet of 25 pages. The author does not enter into the merits of the question, but seems rather to design a satire upon Domesticus, than a laboured argument; believing that it does not need an extraordinary effort, to refute any theory where the principle and conclusion furnish a rare contradiction, and the apparent argument, amounts only to an ingenious sophism.He may be a little severe, but is not unjust, He seems rather disposed to indulge a merry laugh at the dilemma in which he finds Domesticus than to extend a helping hand to draw him out. The matter would probably have ended after a little glee, had it not been for the reviewer K. If we mistake not the person of Clericus, the tranquility of a rural life would not have been materially disturbed by the one, nor his genius roused to public exertion, without the high toned commendation of the other. That such a thing should be seriously believed, approved and commended, seems almost to a waken his indignation. He shows, we think, pretty conclusively, that this singular discursion of genius on the part of Domesticus, has a natural tendency to destroy the canon, and justify the marrige in question. The style of Clericus is neat, and his manner sportive or grave, as the expediency of the case requires. VERITAS, comprises his remarks in a pamphlet of 40 pages, he takes nearly the same ground, entering a little more into the merits of the question, and is not less successful than his predecessor. His "remarks" we deem very important, especially when he says pages 24, and 25, "Domesticus discovers that it is not marriage to which the reason of the law applies at all. The law of incest merely forbids that which is in itself perfectly innocent, to guard against the transgression of other laws which are very express and positive. We are told that in this consists "all the force and virtue of the law." This may be considered incredible, but I quote the words; [pp. 16, 17.] "Undoubtedly if we would be assured that no improprieties would take place previous to marriage, such a connex To the Editor of the Magazine of the ion, between brothers and sisters; nay, even Reformed Dutch Church. REV. SIR-A question of importance to the Christian community is to be discussed in the highest judicatory of our church, at its ensuing session in the city of Philadelphia, viz: "whether a man may marry his deceased wife's sister?" The decision of this question involves the continuance or rejection of an ancient canon parents and children, would be perfectly innocent." The design, then, of the law is not what it ostensibly is-the condemnation of a crime in fact. but a prohibition of that in which there is really no impropriety, to assist in securing the provisions of other laws." &c. We cannot refrain from expressing an opinion that both these pamphlets are timely correctives of the first, and should be bound up with it. They may be had at G. & C. Carvill's, 108 He gives an interesting summary of opinions and enactments on this subject, and concludes by saying "This positive institution of marriage ought, we think, upon the whole, to be left precisely in that condition in which the positive restrictions of our Maker have left it. B. RELIGIOUS I TALLIGANUB. HISTORY OF THE REFORMED DUTCH CHURCH. In our Sketches of the History of our Church, we had proposed the following plan and order. The First Series was designed to exhibit, very briefly, the rise and progress of the Reformation in Holland. Second, We designed to give a sketch of the state of the church in Holland before the late revolutions, under the intrigues and power of Napoleon. And, Third, to give the outlines of the history of our Church in the United States. We have hitherto been slowly unfolding the leading events under our first series. And volumes, in Latin and Dutch, not a few-and quartos too have been searched into, under the midnight lamp. And still--though our readers have been urging us on-we are not yet arrived at the most important items of the first period. We mean the historical view of the Synod of Dort. Postponing the researches in that part for a brief space, and pausing to take breath, we propose to go on with some details of the Second Series, taken from the "CHRISTIA V'S MAGAZINE," premising, that we have the promise of the interesting papers on this subject, which were in the hands of the late Rev. Dr. Romeyn, from which we shall make additional statements, as soon as they are received by us. A sketch of the history of the Reformed Dutch, Church; and also hints of the different religious denominations in Holland, previous to the late revolution there, under Napoleon of France. [No. I.-Second Series.] THE doctrines of the Reformed Church, are contained in the decisions of the Sy nod of Dort-the Belgic Confession of Faith, and the Heidelbergh Catechism. of the Lord's Supper, which happens every Her offices are four-fold, viz. teachers, or professors of theology, ministers of the word, elders and deacons. The number of professors is not limited. In the Year 1638, there were four at Leyden, four at Utretcht, two at Harderwyck, three at Franeker, and four at Groningen. Many of these act as ministers of the word also. Their office consist principally in teaching theology, to such as design entering into the ministry of the word. Some make it their business to teach branches of knowledge which are calculated to illustrate theology: such as church history, Jewish antiquities, eastern languages, sacred eloquence, &c. Accord-dertake the ministry, unless he be lawfully ing to the regulations of the Synod of Dort, they are bound to defend the truth agains errors of every kind. They are supported at the expense of the province in which the university to which they belong is situated. In Utrecht, the city alone bears the expens of the university and professors. The office of ministers of the word is ve. ry laborious, and, in most places, the incom which they receive but small. They must preach two or three times a week, besides meet once a week with the consistories, and attend in their turn the Classis and Synods-keep catechetical schools, visit their congregations, especially in times of sickness, and previous to the adminstration called; and no unlettered person may be licensed, who does not possess singular natural talents. In the cities of Holland, which have a voice in the Assembly of the States, and in the Hague, whenever vacancies occur, the ministers to fill them must be twenty-seven years of age at least-in Ansterdam they must be thirty-twof-in small cities twenty-five-and in towns, hey must be twenty-two years of age. he Walloon churches in Holland, call canAates to the ministry wh have just ach * A guilder is 21 pence sterling, or 374 cents of our currency. This we think a mistake. It should be 40. ed their twenty-second year. The manner of calling is this: Whenever there is a vacancy, the Consistory request the permission of the magistrates to fill it. Then the Consistory and the Deacons proceed to nominate as many candidates as every one of the members think proper. This nomination is reduced to three, out of which number, if approved by the magistracy, one is chosen, by a majority of votes, who is proposed to the magistracy for their approbation; which, if not granted, a new election must be made. Though this be the ordinary mode, yet in some places it is different. In Dordrecht, the magistracy name four of their number, who, in conjunction with two ministers, and two elders, make the choice. In a certain town of Delfland, which is called the Woud, the congregation possess the right of choosing their minister by a majority of votes. This is also the case in Zevenhoven, in the Island of Texel, and other places. In some places, the nomination is made by the ruling Consistory alone, or in concurrence with those who have at any previous time been members of the Consistory. The election is made by the votes of the male members of the congregation. When the election is properly made, according to the established mode in any place, notice thereof is given to the Classis with which the called minister or candidate for the ministry is connected. The latter having passed the "Examen præparatoire," or Preparatory Examination, is admitted to preach the word; but not to administer the sacraments of Baptism and the Lord's Supper. The Classis to which he is called, having examined his election, and found it orderly, proceed, in presence of the Deputati Synodi, or Delegates of Synod, to what is called the "Examen peremptoir," or concluding examination. After this, the election is confirmed, of which notice must be given to the congregation for three Lord's days successively, publicly in church, that if any are dissatisfied they may have the opportunity of making it known. When the time appointed for ordination is come, one of the ministers of the Classis, preaches a sermon on the occasion; and then reads the Form of Ordination to the candidate, requiring his answer to the questions proposed. This done he comes down from the pulpit, and causes the candidate to kneel, when, putting his hands on him, and praying for the divine blessing, he ordains him to the work of the holy ministry. In case more ministers are present, they join in the imposition of hands. If the person chosen is already ordained, the examination and ordination are omitted; but the other ceremonies are performed. The candidates and ministers must declare under oath, that they have given, and will give nothing, in any way for any call; this practice being prohibited as Simony. They are, by VOL. II.-4 several statutes of the supreme authority, forbidden to introduce state matters in the pulpit; but must exhort their people to obey the magistracy, four times a year, at the ordinary meetings of the States of Holland. The delegates of the Synods of Holland have liberty to deliver unto them a written memorial, through the pensionary. Both ministers and candidates are required to sign the canons, &c, of the Synod of Dort. Among the ministers, there is no other precedence or inequality in rank than what age gives. Whenever any of them is disabled by years or weaknes from doing duty, he is declared emeritus. In Guelderland, and elsewhere, the old and weak ministers, at their request, have assistants procured for them. These are settled as if they were called to a vacancy, and succeed the ministers with whom they are associated. There are many manors in the Netherlands, whose owners or lords possess the right of patronage in the church; that is, the right of proposing a minister to the congregation. Others have a right of approving or rejecting the choice made by the Consistory. The States General have steadily resisted every attempt made by the Synod to destroy or impair this right of patronage. The appointment of a chorister and sexton belongs also to the right of patronage. The elders are chosen by a majority of votes of the consistory, without the cognizance of the magistracy. In Enkhuysen, the election of elders and deacons is made from a nomination of the Consistory of dou ble the number needed, by a majority of votes of the congregation. The votes are collected by a minister and an elder. In Delft and Rotterdam these officers are also chosen by the congregations. The election, when finished, is published for three successive Lord's days in the church, after which, if no objection is brought against their walk and conversation, they are ordained. Their duty is, in connexion with the ministers, to take care that discipline is properly exercised over all the members of the congregation. They are also bound to have regard unto the conversation and doctrine of the ministers, that they discharge their duty aright. They accompany the ministers in their visitations of the flock, especially previous to the administration of the Lord's Supper. They remain in office two years: and every year new ones are chosen to supply the places of those whose time expires. The deacons are also chosen yearly as the elders, and serve as long as they do. Their office consists in diligently collecting, and faithfully distributing, the alms of the congregation to the poor. The collection of the alms is made publicly in the church, and also at the houses of the members of the congregations. In some places, aps etanism, and Paganism, are strictly examined before the Consistory Sometimes applicants for admission the first time to the Lord's Supper are received by them; but most generally they are received by the ministers. They who remove from one place to another, procure a certificate of their standing from the Consistory of the first place. The Consistory also possess the power of citing before them such members as lead offensive lives, or are unsound in the faith; and in case the persons cited do not obey the admonition given them, to suspend them from the Lord's table; and if they continue contumacious, to excommunicate them. This last measure may not In plication is made to the benevolent members of other denominations, who cheerfully aid the deacons. The deacons have, moreover, the management of the real estate of the poor, and take care that they regularly receive their income. Every year they render an account of their receipts and expenditures to the Consistory, in the presence of such of the congregation as choose to be present. In many large cities, the deacons constitute a distinct body from the minister and Consistory; but, in small places, they make together but one-and the deacons do nothing without consulting the minister and Consistory. Neither elders nor deacons receive any compensation for their services. The preservation and repair of the church-be taken without previous leave of that Clases and monuments in them, are committed sis to which the Consistory is subordinate. in the cities to certain persons, appointed Before the excommunication takes place, for that purpose by the magistracy, called the congregation, at three different times, Church Masters, whose business also it is is exhorted to pray for the offender, whose to take care that the revenue appropriated offences and resistance to admonition, are for that purpose be paid. stated at full length. In the first notification, the name of the offender is withheld. the second, his name, with the consent of the Classis, is mentioned. In the third, the congregation are informed that unless he repents he will be excluded from the communion of the church; which sentence is passed upon him, if he remains obstinate. If he repents after excommunication, his desire to be restored is made known to the congregation at some seasonable opportunity, and if they do not object, upon his declaring his penitence, he is restored. The sins which are considered as deserving punishment, are, false doctrine or heresy, public schisms, open blasphemy, perjury, adultery, fornication, theft, acts of violence, brawlings, habitual drunkenness, scandalous traffic, gaming, and the like.* The ministers who are guilty of these sins or of Simony, faithless desertion of their office, or intruding into that of another, may be suspended by their Consistory, with the approThe government of the Reformed Church bation of a neighbouring Consistory, called in the Netherlands is committed to Consisto- in for assistance; but they can be put out ries, Classes, Provincial Synods, and a nati- of office or deposed only by the Classis to onal Synod. Each Consistory is subordi- whom they are subordinate. Delinquent nate to its respective Classis, each Class- elders and deacons, may, however, immeis to its Provincial Synod, and the Provin-diately be put out of office by the Consisto. cial Synods to the Nationa! Synod. In addition to the care which the deacons take of the poor, there are erected in the cities, and many towns, hospitals, in which the necessitous are assisted. There are in every part of the country hospitals for old men and old women, and for the sick and wounded-orphan-houses, and bedlams, or mad-house, and such like, which are governed by their proper officers. The magistracy appoint them, and they continue in office for life. Besides, many individuals have, at their own expense, erected buildings in which they support old and needy people. In many cities, and a considerable number of towns, there are schools established by the magistracy, and it is the duty of the Consistory in every congregation, to provide good schoolmasters, that the youth may be taught not only reading, and writing, grammar, and the liberal sciences, but also the principles of religion, as maintained by the Reformed Church. In every congregation there is a Consistory, composed of the minister, or ministers, if there are more than one, and the elders. In some cities, the deacons are also admitted as members. The number of elders and deacons is left optional with every congregation. The ministers, if there are more than one, preside alternately in the meetings of the Consistory, which are weekly; and if there be but one minister, he is always President and Secretary of the same. ry to which they belong. Every member who considers himself aggrieved by the decision of Consistory, has the right of appeal to Classis, and from the decisions of Classis to the Provincial Synod, whose decisions are final, and must be obeyed, if they accord with the regulations of the National Synod of Dort, which are in force until another National Synod is called. The Classical assemblies are composed of *By the synod of Alkmaar, which met 1599, in the thirty second act, members who engage mixed dances are declared censurable. This In the Consistory and other ecclesiastical assemblies, the business is wholly ecclegrastical. Converts from Judaism, Mahom-act is still in force. |