totally different from what this Service would lead us to expect. If they were such as this Service shews that they ought to be, I should never think of leaving the Church: but as it is, I deem it high time to withdraw from such a mass of practical corruption."

Stop a little. The Jewish Church, at various periods of its history, and especially in the time of our Saviour, was practically much more corrupt than the Church of England either is, or ever was. Did the Prophets therefore, or did our Lord Himself, teach the faithful and godly remnant among the people to withdraw from that Church, and set up a form of worship for themselves? (See Matt. xxiii. 1-3.) We find the Apostles and first Christians worshipping in the Temple at the regular hours of Prayer, as long as the rage of Persecution permitted. They did not withdraw from the Church, but waited till they were actually driven out of it.

But, supposing that your view of the present state of our Church were correct, and offering no apology for such Clergymen as give just occasion to your complaint, let it be considered very seriously-How far you yourself are in fault in this matter? In regard to which question it may be fairly asked:

1. Is your conduct such as to help and encourage the Clergy to the diligent and faithful discharge of their difficult and solemn duties? or is it such as to throw serious hindrances and discouragements in

their way? If you are always more ready to find out their faults than to confess your own: if you are ready, on every occasion of offence, to leave the Church, or have already left it; instead of seeking to be yourself a faithful and exemplary member of the Church, whatever others may be: are you not taking the surest way to perpetuate, to irritate, and to aggravate the evil of which you complain, and by abetting or multiplying schism and division, to throw the greatest impediments in the way of real amendment?

2. If the Clergy are not what they should be, How much and how often have you prayed that God would make them such? "That will and ability is given of God alone: "-and if you have not diligently, earnestly, and perseveringly sought, from the Author and source of every good and every perfect gift, the abundant out-pouring of Spiritual gifts and qualifications upon the Clergy, you at least have no right or reason to complain that they are wanting: still less to leave the Church on that pretence.]

FORM, USED IN THE DUTCH REFORMED CHURCH, FOR THE ADMINISTRATION OF THE HOLY SACRAMENT OF BAPTISM TO INFANTS OF BELIEVERS.

THE doctrine of Baptism consisteth of these three points: First, That we, with our children, are conceived and born in sin, and are thereby children of wrath, insomuch that we cannot enter into the kingdom of heaven, except we be born again. This is signified unto us by the immersion and sprinkling with water; whereby the uncleanness of our souls is set forth unto us; and we are admonished to loathe ourselves before God, and to seek our cleansing and salvation out of ourselves.

Secondly, Baptism doth signify and seal unto us the washing away of our sins through Jesus Christ; therefore are we baptized in the Name of the Father, the Son, and the Holy Ghost. For when we are baptized in the Name of the Father, God the Father doth witness and seal unto us, that He hath entered into an everlasting Covenant of Grace with us, that He hath adopted us to be his Children and Heirs, and will provide for us all manner of good, and remove from us all evil, or turn it to our good.

When we are baptized in the Name of the Son, the Lord Jesus Christ doth seal unto us, that He washeth us in His Blood from all our Sins, incorporating us into the Fellowship of His Death and Resurrection, so that we are freed from all our Sins, and accounted just before God.

In like manner, when we are baptized in the Name of the Holy Ghost, the holy Spirit of God doth assure us by this holy Sacrament, that He will dwell' with us, and sanctify us to be Members of Christ, applying unto us what we have in Christ, namely, the washing away of our sins, the daily renewing of our souls, till we be presented at last among the congregation of the Elect, without spot, to partake of everlasting life.

Thirdly, Whereas in all Covenants there are contained two parts; therefore are we by God through Baptism admonished of, and obliged unto, new Obedience; namely, that we cleave to this One God, Father, Son, and Holy Ghost, that we trust in Him, and love Him with all our hearts, with all our souls, with all our mind, and with all our strength; that we forsake the World, crucify our old Nature, and walk in a new and godly life.

And if through weakness sometimes we fall into Sin, we must not despair of God's mercy, nor continue in Sin, considering that Baptism is a sign and undoubted witness that we have an everlasting Covenant of Grace with God.

And although our young Children understand not these things, yet may they not therefore be excluded from Baptism; for as they are without their knowledge partakers of the condemnation through Adam, so are they again received to mercy in Christ; as God speaks to Abraham, the Father of all the faithful, and consequently to us, and our children, Gen. xvii. 7. saying: "I will establish my Covenant between Me and thee, and thy Seed after thee in their generations for an everlasting Covenant, to be a God unto thee, and to thy seed after thee." This also the Apostle Peter testifieth, Acts ii. 39. in these words; "For the Promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Hence it is, that God hath of old commanded that infants should be circumcised: which Circumcision was a seal of this Covenant, and of the Righteousness of Faith; therefore also Christ received the little children, "put His hands upon them, and blessed them." Mark x. 16. Since then Baptism is put in the place of Circumcision, therefore infants are to be baptized as heirs of the kingdom of God, and of the Covenant: and parents are bound further to instruct their children in these things, as they grow up.

That therefore this holy Ordinance of God may at this time be administered to the glory of God, to our comfort, and the edification of His Church, let us call upon His holy Name: