structed, say we; the Syriack better,

that is, made a disciple, a that is, not only a scholar or learner, but a follower or professor of the gospel, here called the kingdom of heaven. Another place where this word occurs is, Matt. xxvii. 57. EμabntevσE TOU Incou, where we rightly translate it, was Jesus's disciple. Another place is, Acts xiv. 21.μadnútavles ixavous, which we improperly render, having taught many, the Syriack and Arabick, more properly, having made many disciples. And these are all the places in the New Testament where this word is used, except those I am now considering, where all the eastern languages render it according to its notation, disciple. The Persian paraphrastically expound it, go ye and reduce all nations to my faith and religion. So that whosoever pleads for any other meaning of these words, do but betray their own ignorance in the original languages, and, by consequence, in the true interpretation of scripture.

I would not have insisted so long upon this, but that the false exposition of these words hath occasioned the sect of Anabaptists ;* for the old Latin translation hath it, Euntes ergo docete omnes Gentes ; hence the German, where Anabaptism first began; and all the modern translations render it as we do, Go ye therefore and teach all nations, baptizing them. From whence it was supposed by some that were not able to dive into the true meaning of the words, that our Saviour here commanded that none should be baptized, but such as were first taught the principles of the Christian religion; which is the greatest mistake imaginable; for our Saviour doth not speak one word of teaching before baptism, but only after, ver. 20. didúoxovtes, his meaning being only that his apostles should go about the world and persuade all nations to forsake their former idolatries and superstitions, and to turn Christians, or the disciples of Jesus Christ, and such as were so should be baptized. And therefore infant baptism is so far from being forbidden, that it is expressly commanded in these words; for all disciples are here commanded to be baptized, because disciples. And seeing all disciples are to be baptized, so are infants too, the children of believing parents; for they are disciples as well as any other, or as well as their parents themselves; for all that are in covenant with God, must needs be disciples; but that children were always esteemed in covenant with God is plain, in that God himself commanded the covenant should be sealed to them, as it was all along by circumcision. But that children are disciples as well as others, our Saviour puts out of all doubt, saying of children, of such is the kingdom of God, Mark x. 14. And therefore they must needs

* Anabaptists.—This sect are now distinguished by the name of Baptists, but they are no more entitled exclusively to this appellation than the Papists are to that of Catholicks. All denominations of Christians, which make use of baptism as a religious ordinance, are Baptists; and, all Christians belonging to the universal church are catholicks. Anabaptist is their distinctive name, from ava new, and Banions, a Baptist, because they affect to baptize anew, all who have been baptized in their infancy. They are likewise properly called Antipadobaptists, from avlı, against, and wais maidos, child, and ßarlı(w, baptize, because they reject infant baptism.

be disciples, unless such as are not disciples can belong to the kingdom of God, which a man must be strangely distempered in his brain before he can so much as fancy.

And besides, that children, so long as children, are looked upon as part of their parents; and therefore as the parents are, so are they. If their parents be heathen, so are the children; if the parents be Jews, so are the children; if the parents be Christian, so are the children too; nay, if either of the parents be a Christian or disciple, the children of both are denominated from the better part, and so looked upon as Christians too, as is plain, 1 Cor. vii. 14. but now are they holy, that is, in a federal or covenant sense, they are in covenant with God; they are believers, Christians, or disciples, because one of their parents is so.

Now seeing children are disciples as well as others, and our Saviour here commands all disciples to be baptized, it necessarily follows, that children must be baptized too. So that the opinion that asserts, that children ought not to be baptized, is grounded upon mere mistake, and upon gross ignorance of the true meaning of the scripture, and especially of this place, which is most ridiculously mistaken for a prohibition, it being rather a command for infant baptism.—Beveridge's Private Thoughts, pp. 174-176. Phil. 1796.

RELIGIOUS INTELLIGENCE.

GENERAL CONVENTION, 1823.

SOUTH CAROLINA.

(CONTINUED FROM PAGE 134.)

THE Ladies' Domestick Missionary Society is supporting for the second year, a minister for the benefit of the poor, and such persons as hold the faith of the Church, but are not connected with any of our congregations. The flock thus gathered, at present meet in a room for publick worship, but measures have been adopted for erecting a church. It is designed to accommodate the poor, the stranger, the seaman, and others of our communion, who, in the city of Charleston, need such a charity. Of this missionary society, the bishop remarks in his last address to the convention, "consisting of respectable pious female members of our Church, it is characterized by a zeal of Christian charity, as prudent as it is unostentatious, and adorned with the meek and quiet spirit, which, in the sight of God, is of great price."

This church, the worshippers at which will be subjected to no expense, will also afford additional accommodation for our coloured population. It appears that a large number of this class, both bond and free, have a decided preference for the worship of our Church. In communicating to them Christian instruction and incitement, many and peculiar difficulties are unavoidable. But it should be recorded as an encouragement to perseverance, and in gratitude to the Giver

of grace, that the salutary influence of Christian motives, is evidenced in the lives of many of them; in their fidelity to their masters; in their kindness to each other; in their recognition of the claims of government; in contentment, meekness, and devotedness to the one thing needful. The calls to attention in the forms of our publick worship; the power of its musick; the invariable use of the same prayers; the simplicity of language which adorns our liturgy; the plan of reading the scriptures in order, whereby "the whole council of God" is declared in his own words; the concise summary of faith in the creed, and of obedience in the commandments, repeated Sunday after Sunday; the practice of reciting after the minister, whereby prayers suitable for private use are learned, and all the fundamental truths of the gospel :-these, and other circumstances, prove that the system of our Church is eminently adapted to promote the spiritual welfare of the illiterate, and those who have dull minds. To this subject, the bishop has constantly, in private, and in bis annual addresses, invited the attention of the clergy. He speaks of this class of our fellow beings, "as a portion of that moral creation, for which Christ died, and for whose spiritual and moral happiness, and the alleviation of their temporal lot, as inseparable from that, we are sacredly bound to be concerned."

Sunday schools are in successful operation in several of the parishes. They are chiefly for religious instruction, (as free schools exist every where.) and regulated, in every respect, by members of our own communion. The children of people of colour, and some adults of that class, have been among the pupils. These are among the poor, whose claim on this charity has been considered peculiarly urgent; and the interests of their proprietors, as well as of the community, demand their being brought up in that religion which teaches the servant to be obedient to his master according to the flesh, and contented in that state of life in which it hath pleased God that he should be.

The number of baptisms reported to the diocesan conventions during the three years last past, we find to be 880. Of these, six were of the Jewish persuasion, three of them adults, and three infants.

The forty-fifth canon of 1808, prescribing a particular inquiry" into the attention paid to the canons and rules of the Church," we remark on that subject, The Episcopal visitations have been statedly per formed. The canons and rubricks are conscientiously observed. Both ministers and people appear to be desirous of walking in the old paths, where is the good way. Great harmony and affection prevail among the clergy.

The advantages which result to our Church, and to each diocese in particular, from our happy union in general convention, are suitably recognised.

In obedience to the high authority of our supreme council, the General Theological Seminary, and the General Missionary Society, have been patronised in some degree; and there can be no doubt that this diocese will co-operate, cheerfully, promptly, and effectually, in forwarding these great undertakings.

The convention, by a resolution unanimously adopted, is pledged to contribute its full proportion to the theological seminary. It is intended that sermons should be preached in all the parishes, as has already been done in several of them, and collections made for the benefit of this institution. Our bishop has, at the request of the convention, circulated an address on this subject. More than $7,500 have been paid into the treasury of the seminary by this diocese. Including the Dehon scholarship, about $10,000 have been collected for this object.

By encouraging our candidates* to pursue their studies at the seminary, we have also wished to testify our desire to assist in rearing this valuable establishment. On its success, as the number of our clergy is scarcely sufficient to supply our churches, must depend greatly that of the missionary society. We consider, therefore, that we are essentially promoting the interests of this excellent society, by aiding the seminary; the natural operation of which will be to increase the number, and the capacity for usefulness, of labourers in the sacred ministry. Nevertheless, the agent of the society was welcomed in this diocese; sermons were preached recommending it; and it appears he collected $1648, principally from persons who were already patrons of our own missionary societies, of which there are three :one whose operations are limited to Charleston; a second, to the state of South Carolina; and the third unlimited in every respect.

The subject of the education of the youth of our communion is beginning in this, as in other dioceses, to excite a merited attention. Our bishop remarks in his last conventional address, that "he has long painfully contemplated it as the misfortune of this Church, remediable only by an effort of zeal, which circumstances seemed to forbid to be expected, that the whole progress of the academical education of its youth should be conducted under influences at variance with the principles which distinguish its communion. He considers this a lot not more to be lamented than it is extraordinarily peculiar. He is reasonably anxious, that he may not, on this subject, be misconceived. He glories in the real liberality of sentiment and conduct, with respect to other Christian societies, which he sincerely believes, in an eminent degree, to characterize that of which he is one. He deprecates, at the same time, the effects of such an erroneous liberality, as would make that to be regarded with indifference here, which, among all others, is cherished as a concern of high and sacred importance. That the education of their own youth, under circumstances the most favourable to their continuing in their own religious principles, is so cherished by all descriptions of Christian people, with the exception of Protestant Episcopalians, in these states, he asserts, with a confidence that needs no qualification. Permit me then, respectfully and affectionately, to submit the question: Can we

All the candidates of this diocese, excepting one who is peculiarly circumstanced, and another who has returned home on account of ill health, are now connected with the General Theological Seminary. The candidates recognised in this diocese are four in number.

be thus excepted, consistently with a sound and rational, however moderate, preference of the Christian doctrine and discipline under which our particular religious profession ranks us? Must not such a preference, where it really exists, naturally and inseparably associate with it an anxiety, that the principles we profess should be those in which our children and the generations following us, should abide, and under whose influence their character, both for this life and the eternal, should be formed? Is not the subjection of our youth to influences unfavourable to their continuing in the faith we entertain, virtually conceding, as a point not worth our care, the charac ter of their religion? If domestick nurture and admonition be insisted on as sufficient to prevent or remedy any such aberration of the mind of youth from the way of the parent's religion, the appeal is to fact and experience, abundantly certifying the contrary, and to the conduct of all other religious communities, exhibiting the strongest persuasion of the contrary. No Christian community in Christendom, except that of Protestant Episcopalians in the United States, does not, as a community, inake provision, or, where provision cannot systematically be made, anxiously watch against what is considered the perverting influence of academical education. It is the mode in which, above all others, a real solicitude to transmit to their children the religion which men cherish, is most unequivocally expressed, to commit their education to no circumstances that shall have a tendency to counteract its claim upon their respect and adherence. Let me, I pray you, not be understood to intimate, much less to allege, any thing derogatory to the claim of the respectable institutions, by charter appropriated to other religious denominations, and of unquestionable right, subject to a religious influence peculiar to themselves, for the candour and indulgence with which the interests of denominations, differing from their own, as far as they are committed to them, may be treated. I have no reference but to the indirect and unavoidable effect of the circumstances under which academick education is conducted, to influence the future feelings and decision of the mind, with respect to religion, in a manner more corresponding with the prejudices of the college, than, except under circumstances of more than ordinary care and judgment, of the parent's roof. I would not be thought unaware of the facility which the expression of sentiments such as these may afford, where the subject is not duly considered or understood, to the reproach of narrow and illiberal conduct. I feel, at the same time, so incapable of that, in religious sentiment or conduct, which might, with any rational construction, be so imputed, that I could not forego this opportunity of bearing my testimony, however feeble and vain it may prove, against a laxity and indifference on the momentous business of education, in its relation to the moral interests of character and life, for which we are not more unconsciously distinguished, than, to say the least, wondered at by our Christian brethren at large. They readily enough, indeed, may explain the difference at present existing between the Protestant Episcopal Church and others, as to the possession and government of seminaries of learning, into the difference of