Before concluding, allow me to add one word relative to the authority of those termed " the Fathers." In many Christian controversies, as for instance, in this of baptism, it has been attempted by those who feel the weakness of Scripture authority for their tenets to cite that of the Fathers," as if they constituted an authority equivalent with the Scriptures themselves. The Fathers were none of them inspired men, though they were men of undoubted piety, and sincere in the belief which they held. In all matters, therefore, of faith, or of doctrine, or of interpretation of Scripture, or of the proper ritual to be observed in baptism, the celebration of the Eucharist, in worship, &c. they are to be no more regarded than any writer of the present day. If not the authors, many of them approved of and defended some of the worst heresies,of the Romish Church; and were we to leave the safe guide of Scripture to follow their tortuous courses on one point, what hinders us from following them in all? It is because the Tractarians of the present day, uphold the authority of "the Fathers," that they have so much departed from the purity and simplicity of the gospel, and I shall ever consider that as a black day for the Reformed Church of Scotland, for which our fathers bled and died, when the settlement of disputed points is referred to the authority of the Popish Fathers instead of to that of the pure and unalloyed inspiration of the Holy Spirit. But on the question of infant baptism, what does the evidence of the Fathers prove was the practice of the Church during the first two centuries? Nothing-absolutely nothing. Not one distinct fact is stated as to whether the children of Christian parents were ever baptized at all, either during infancy or at an after period of life. The baptism of converts, however, is noticed over and over again. In the earlier ages of the Church converts were much more numerous than the children of Christians, consequently, when the life of any remarkable man is given, the chance is, that from his being a convert, his baptism is mentioned as marking the time when he became a member of the Church of Christ. Again, of many of the original Christians whose histories are recorded, their fathers were heathens when they were born, but were known Christians before their children became of age. It was necessary, therefore, that they should be baptized as well as their fathers, not having been born Christians. Of the fathers themselves, several were in this condition, Augustine for instance, though a majority appear to have been converts. All such, therefore, required baptism. It is from these facts having been quite misunderstood that so much confusion has arisen as to the practice of the Church in the earliest ages. But the fact is, that there is no pretence of tradition as to what was the practice during the first two centuries; and so many heresies had crept into the Church and were defended by the fathers in the ages when they lived, that no one would be safe in taking the practices then as those which existed in the apostolic age. We are thus at once thrown back to the apostolic practice, and from St. Paul declaring that the children of Christian parents were already "holy," it is quite possible that, during the apostolic ages, children born of Christian parents were not baptized at all, but were merely presented or dedicated by their parents to the Lord. It is possible, however, that in process of time, from desiring to conform to the rite adopted for admitting con verts to the privileges of the gospel, or from mistaking the meaning of the command, or from imagining that the rite of baptism truly secured the person's salvation, and inferred regeneration, they, in dedicating their children to the Lord, adopted the practice of baptizing it. That the practice of baptizing the children of Christian parents was very general in the Church during the earlier ages appears from this, that certainly in the fifth century it was almost universally practised by the Western or Romish Church, and by the Eastern or Grecian Church, though these two Churches were opposed in many points to each other. And it is not a little curious, as shewing that this practice of baptizing the children of Christian parents was not a mere Romish practice, to observe, that the Culdees, who derived their practices and doctrines from the Apostle John, offended the Popish priests by baptizing infants in any water they came to, without previously consecrating it according to the Popish rites. These, then, seem to be the whole inferences deducible from "the Fathers" and if they are to be allowed any weight at all, they appear to be in favour of the practice of baptizing the children of Christian parents during infancy. In conclusion, it is to be hoped that the above remarks have made it apparent that the true Scripture doctrines relative to baptism are1st, That converts from heathenism must first make profession of their faith in Jesus before being admitted to Christian baptism. 2nd, That the children of Christians being holy, though not commanded to be baptized, are required to be dedicated or presented to the Lord by some religious rite, and that it is matter of expediency to do this by baptism during infancy. 3d, That sprinkling the body with water, or washing any part of the body, as the hands or feet, with water, in the name of the Father, and of the Son, and of the Holy Ghost, is more conform to Scripture, and to the example of our Saviour, than dipping the whole body over head and ears in water. SKETCHES ILLUSTRATIVE OF THE RECENT HISTORY OF THE SCOTTISH CHURCH.* NO. I. THE CHURCH AS IT WAS-'TIS THIRTY YEARS SINCE. "This upland heath I've gained-whence low is seen The hoary ruin, and the church-yard green; The village preacher's neat but modest home." Amidst the succession of startling events that have followed the disruption of the Scottish Church-and owing, probably, in a great We have admitted this sketch, which by many will doubtless be considered a fancy picture-for the occasional touches of the real with which it is blended. It is needless to say that we do not adopt all the opinions of our talented correspondent.-ED. measure, to the apparent temporary success which has attended the efforts of the disruptionists-many of the best friends of the Establishment-who can still look back to the quiet times that preceded the disruption, and the preparatory movements that indicated its approach, -are beginning to forget both the true character of the Church as it then existed-and the strange exhibitions of character and conduct by which the proceedings of the disruptionists were signalised. mean, on the present occasion, to recall some things to the recollecWe tion of the remaining friends of the Church which ought not to be forgotten-and which, as matters of history, we shall treat, at once, impartially and fearlessly;-on the one hand, reverently recording the many excellencies by which the previous condition of the Establishment was characterised-and, on the other, not shrinking from noticing the obvious defects which prepared the way for her present state of trial, and, as we fondly hope, of renovation. We state it, then, as a fact, which admits of no denial-that the Church of Scotland, during by far the greater portion of the preceding century, and for several years at the commencement of the presentexhibited, in many respects, a singularly beautiful and alluring aspect, and was generally regarded as one of the most exemplary and efficient churches in Christendom. The popular element of its constitution-which had occasioned such fierce and almost unremitting contentions during the two preceding centuries of the existence of this Church-had, by the wisdom of men of very enlightened views, been brought into excellent adjustment with the other arrangements which made up its code of practical operation -so that all contention on this subject had nearly ceased-and ecclesiastical affairs were conducted with a peace and propriety, which laid the foundation of all other usefulness on the part of the pastors. Any tendency to fanaticism, which had been supposed, in former times, to characterize the prevailing modes of thought, either of the pastors or people, had nearly vanished under the influence of the same guiding maxims, aided by the effect of models of composition, which had become generally popular-and which showed how well the highest lessons of Christianity might be incorporated with all the daily interests and most influential moral sentiments of men. The ministers were, in general, persons of great respectability of character-living in the midst of their parishioners-familiarly associating with them, subject to continual inspection-both from the people and from their ecclesiastical superiors-and feeling, consequently, every inducement that could most powerfully affect the minds of men, to maintain a conduct suitable to the high functions which they had to perform, and to the divine and pure doctrines they were in the daily habit of expounding. These clergymen lived in great harmony with each other-feeling themselves to be fellow-labourers in the same important work-having views, and interests, and sympathies in intimate accordance with those of their co-presbyters-and engaged in the management of business, the rules of which could easily be ascertained-and in which, there fore, there could be little occasion for any great difference of opinion, or warmth of opposition. They were, generally, much beloved and respected by their people, who considered them as invested with a character of peculiar sacredness-who daily met them as their neighbours and advisers—and who were in the habit of regularly receiving from them that important instruction, which the soul of man so ardently longs for—and with which all its best interests and prospects are felt to be connected. The whole picture was one of peace-and concord-and good order, and moral beauty-and the situations of the manses, and church-lands, in the bosom of the different parishes-often surrounded by beautiful and composing scenery-everywhere characterized by neatness or by elegance-frequently surrounded by groups of cottages or by busy villages-and not seldom in the neighbourhood of ancient ruins, or beside the umbrageous groves and venerable mansions of wealthy proprietors, corresponded with the general repose of the entire sceneand seemed to shed a moral serenity and meaning over the whole of the deeply interesting and everywhere admired and captivating picture. It was, indeed, supremely beautiful to witness, amidst such scenes, that happy blending of religious reverence and of Christian charities with the more ordinary feelings and pursuits of life, which then characterized the intercourse between the pastor, living in the midst of his people, and the devoted flock, who looked up to him as at once their instructor, their guide, their counsellor, and their friend. It was beautiful to see him, in his ordinary walks, or in his private ministrations, taking them kindly by the hand-enquiring, affectionately, into all their concerns-blessing the marriage-bond-pouring the pure water of baptism on the head of infancy-ascertaining the progress of the youthful learners-or assiduously waiting beside the bed of sickness and during the whole of this intercourse, at once sustaining the character of an instructor or comforter in divine truths— and of a benevolent friend and well-wisher of his parishioners in all their interests, both temporal and eternal. It was beautiful, on ordinary sabbaths-or still more, on the greater solemnities of the Church-to see the parishioners, of all ages and ranks, making their way along the quiet foot-paths, and up the retired vallies, to the house of prayer, which to them was connected with all holiest associations-proud of the parish, which had been the birthplace of themselves, and, it may be, of those from whom, through many generations, they were descended-actuated by a becoming interest in the character of their pastor, who was an object of reverence and of love to all of them-and, after friendly greetings amid the tombs of their relatives, listening to the words of truth and of solemnity with the entire belief of hearts, into which doubt had never enteredand which felt themselves, in the indulgence of friendly and reverential feeling, to be offering a sacrifice, with which the Father of all the families of the earth was well pleased. It was pleasant even and instructive, in the midst of the burgh towns-and during the bustle of market days after the pastors had finished their easily conducted and speedily terminated business-to see them moving amidst the assembled crowds, with no abatement on their part of the sacredness of the character with which they were invested-and with no diminution on the part of the people of that deference, which was felt to be justly due to men, so simple in their manners, so honest in their intentions, and, in all respects, so like ministers of peace and of good-will to men. And when their temperate social enjoyments were concluded, it was not without a profitable feeling that they were seen quietly wending their way, each to his more or less distant home-situated among the far vallies, or upon the richly cultivated champaigns, of the neighbouring country. Such were the external aspects of the scene :-meanwhile the important and sacred duties of instructing the young-of consoling the sick, and of administering instruction, which, if not fitted to awaken into tumultuous force, the spiritual sympathies of men, yet had a direct tendency to incorporate heavenly wisdom with all earthly affections: and social and moral duties-were not neglected—and as the natural consequence of all this-and an almost unavoidable recompence, there was an almost universal voice of praise regarding the efficiency and the respectability of the Church to be heard, not only from all high quarters in our own land-but from the farthest boundaries of the Christian world. The Church of Scotland was universally regarded as the happiest-the cheapest -the most efficient and the most respected in Europe-dissent had lost much of its respectability and power-and the people, having lost almost all recollection or knowledge of the stormy times which the same Church had witnessed during two preceding centuries of violence and of change, had now settled into the belief, that its constitution and forms, both of doctrine and discipline, were, at once, incapable of improvement and not subject to change that it would continue as it now was through all coming times-or that any alteration which it could possibly undergo, would be only a more complete and more beautiful manifestation of the spirit of peace-of order of general respectability -and of practical efficiency-by which "this church of their Fathers" -this favoured Zion" of their own, was now so happily distinguished above all the other churches, which, under less perfect forms, still retained the name of Christian. That this persuasion as to the perpetuity of the Church, was not peculiar to the people-but existed in, at least, equal force, among the ministers themselves-was once made strikingly evident to us-when amidst great praises of the happy and prosperous state of the Church,— which praises were uttered and responded to, by the voice of a pretty large assembly of clergymen-some person happened to observe, that they seemed to think from the style of their eulogy, that the Church would continue as it was, to the end of time-adding, that if so, it would, at any rate, add to all its other excellencies, that of being eventually the most ancient of all human institutions-the sentiment was received, evidently with the most sincere wonder, that any person attached to the Church, should doubt of such a consummation as being destined for her-nor were they willing, as it seemed, to pause on any |