sequence of their recognition of the parents' engagement by the administration of the sacramental rite) to operate to the end that the child may receive " faith in the Lord;" and he engages faithfully to coöperate with them. And here be it observed, that when New Church parents believe, as they profess to believe, that the Lord, by means of the angels, operates to lead the young mind to faith in him, and yet approach the baptismal font, ostensibly to dedicate the child to the Lord, without any serious fixed determination to lead the child to faith in Him, both by instruction and example, it is a sad desecration of the divine ordinance. Never within the precincts of the New Church let the performance of this rite be perverted into an occasion for mere feasting and external rejoicing, as too commonly is the case in the sections of the church now passing away. Let parents only determine to do their duty to their child, and then let them endeavour, by divine aid, to keep constantly in mind the solemn engagement they have contracted by its baptism; and a blessing will assuredly follow the administration of the

sacrament.

It is highly desirable that parents should approach with their children for baptism, with the deepest feelings of gratitude to the Lord for his gracious provision for their children's special well-being, by means of this sacrament; and this feeling can only be firmly founded in a full knowledge of the nature of the benefit conferred. What heart-searching delightful words are these in our Liturgical Service, and yet how coldly they are often listened to! "By baptism infants are connected, as to their spirits, with the Lord's heavenly kingdom; and angels there are assigned them by the Lord to take care of them, by whom they are kept in a state favourable to the reception of faith in Him." Parents who can hear these words without emotion, must either be habitually careless and indifferent, or, if this cannot, be pleaded for them,—and what a sad plea it is! we may well ask, in the language of an apostle,— "How dwelleth the love of God in them?" If it dwell in them at all, under such circumstances, it dwells in them as a stranger, or as a captive, to whom little or no honour is shewn, or considered to be due! But a use exists, and a privilege is conferred by baptism, which has not been heretofore sufficiently recognized: it will be found that by means of this sacrament the child is initiated into the grace of Christian Regeneration, or potentially receives by inchoation, the Christian quality, to be afterwards developed in actual regeneration through repentance and faith. In proof of this the following passage is cited:By the name of Christian given to any one [in baptism] his quality is meant as possessing faith in Christ, and charity towards his neighbour from Christ

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**** This name [the quality of a Christian, that is,] all receive in baptism, for it is involved in the sign." (T. C. R. 682.) The actual impartation of grace in baptism was fully believed by the ancient Christians; and hence has originated, no doubt, that perversion of it which is called "Baptismal regeneration," meaning an entire and actual change of nature then supposed to be instantaneously produced. But the truth is, that in baptism there is only the reception interiorly of the internal means of future Christian regeneration, in a seminal state, to be afterwards gradually developed, by the continuous shunning of evils as sins. By the reception of this grace in baptism, as the ground of a peculiar quality of "Remains," there can be no doubt that the subsequent reception of faith and charity from the Lord is greatly facilitated. It appears, then, from this statement, that not only are attendant angels cognizant of the performance of the baptism, and thereby guided to operate in a special manner, suitable to the Christian quality, and differently from the mode of their ministering to Gentiles, or to the unbaptized; but they are also cognizant of a newly communicated Special Grace, (different from the common grace existing with the offspring of the Gentiles) upon which they commence to operate in order to its destined development. By the belief of this spiritual fact, there exists an increased obligation to bring up children for baptism, and at the same time an increased call is made upon the gratitude of the parents. There is also an increased degree of responsibility incurred, because the grace then bestowed upon the child may either be nullified by parental neglect, or nearly so; or become richly operative through the abundant appropriation of the Remains of goodness and truth consequent on pious training.

It must not be forgotten here, that all who regard spiritual use as becomes New Churchmen, when they are present at a baptism, will endeavour to make it an occasion of edification to their own souls. At the least, they will send up a sincere aspiration that their own spiritual baptism into the name of the Father, Son, and Holy Spirit, may not fail of its accomplishment.

If parents shew little reluctance, and even a readiness, to bring their children to be baptized, the same cannot be said of too many in regard to attendance at the Holy Supper. Lamentable, indeed, is the reluctance too often manifested to come to the Lord's table! and why is this? There is too much reason to apprehend that this reluctance arises from a want of real piety. The Lord's Supper is neglected because its reception is supposed to involve a high degree of self-subjection and self-renunciation; and to this the absentees are not seriously and

heartily inclined. They do not account it a glorious privilege to forsake ALL and follow the Lord. They are willing, or they think they are willing, to serve God, but at some distance. They think it a mark of humility not to approach too near to the Most Holy. A feeling of humility, possibly self-created and spurious, commends their unwillingness to come so near to the Lord as to presume to eat and drink with Him at his table. The Lord says,-" Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with Me." To this urgent invitation, self-deception replies-"This condescension is too great; it is not for such a one as I to avail myself of it;" while, possibly, attendant angels hear the secret whisper of the natural man at the same time saying,'Let Him knock!-to open the door would require some stricter limitation of self-indulgence than I am as yet prepared to practise!" They are willing to give way to the Lord's commands to some extent; but as to coming to his table, when they hear the words, "Do this in remembrance of Me," this they are not prepared to yield. The King of kings may cry out to them, as in truth he does," Come ye to the marriage; all things are ready;" but to this gracious call they reply-if not in words, yet in the stronger phrase of deeds,-" Let Him wait!" And great, indeed, must be the Divine mercy and forbearance toward those who thus ungratefully treat his most especial provision for their good! He commands distinctly in his Word," Do this in remembrance of Me." There is no ambiguity here. The herald of the New Jerusalem Dispensation declares the perpetuity and universal obligation of this command: and, in order to quicken our compliance with it, he sets forth with emphatic minuteness, and in language all but astounding, the blessings attendant upon the administration of this most holy rite. In agreement with it, our Liturgy declares that "the Holy Supper conveys to those who worthily approach it the most precious blessings." "The Holy Supper (says Swedenborg) contains all things of heaven and the church." "In the bread and wine all the constituents of heaven and the church are included, consequently whatever relates to blessing." "The Lord is entirely present in the Holy Supper, both as to his Glorified Humanity, and the Divinity from which his Humanity proceeded." The whole of the Lord's Redemption, with all its blessings, is present therein." All the fruits and benefits of Redemption are ascribed to man in the Holy Supper in the degree that he receives them." 'The Lord opens heaven to those who approach the Holy Supper worthily." To the worthy receiver it is a signature and seal that he is a child of God." (T.C.R.

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The Holy Supper is an introduction into heaven."

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711 to 728.) Such and so great are the privileges and blessings attendant on the devout reception of the Holy Supper. And the Lord our Father and our Redeemer graciously invites all who desire to be the subjects of salvation, without exception, to be partakers of them. He says," All things are ready;" and shall his tender love be virtually met with the unworthy reply, - "But I am not ready; wait awhile!" Yet this IS the reply practically given, and by some who say they believe that what Swedenborg has testified on this subject is perfectly true! But do they really believe it? It seems all but impossible. In fact, if they believe it, it is only with a doctrinal faith, and not with a vital, real, personal belief, grounded in conscientious conviction. Let them cast aside their self-will, their practical unbelief, and come to the sacramental table simply because the Lord has said, "Do this;" and then some evidence will be afforded of the reality of their belief. “Faith without works is a dead faith;" and a dead faith is no more a real faith than a dead man is a real man. Earnestly, then, would the Conference exhort their negligent brethren to take heed how they slight such unparalleled mercies. But perhaps they have “ scruples!" They might as well urge their scruples against the Ten Commandments, when they hear the words proclaimed in their ears,— "Thou shalt not commit murder." "Thou shalt not commit adultery." What room can there be for "scruples" when the Most High says plainly,—“ DO THIS"? What, then, can remain for the ingenuous and teachable mind but dutifully and thankfully to do it? Whence are these "scruples"? Are they from above or from beneath? Were they not originally the invention of persons who listened to the voice of falsehood rather than of truth; and preferred to follow their own will to submitting to the clear expression of the Divine Will? Whether is it best-to imitate them, or humbly, and without reserve, to follow the Lord? But enough has been said. Conscience must do the rest.

While urging the importance of attending to the externals of the Word, the church, and of worship, in order to promote the internal things of charity and faith, the Conference must not omit to say a word or two on the use of cultivating the external things of charity, in order to the protection and growth of its internal things. The external things of charity consist of those particulars of behaviour and deportment which, in civilized communities, are by merely natural men claimed from others, and by others are admitted to be their due. This, indeed, is signified by the Lord's command to "render unto Cæsar the things that are Cæsar's." And most true it is, that unless Cæsar obtain his due, there will be but little true rendering unto God of "the things that are

God's." The things due to Cæsar (by which are meant the just demands of the merely natural man) are epitomized in the one word—“ courtesy,” when it is understood as implying courteous actions as well as courteous speech. The apostle Peter says,-"Love as brethren; be compassionate; be courteous." And Paul, in language which for refinement cannot be exceeded, says,"Submit yourselves one to another in the fear of God." And again.

if

If there be any consolation in Christ; if there be any comfort of love; if there be any fellowship of spirit; any bowels and mercies; be ye like-minded; having the same love; being of one accord; of one mind; doing nothing through strife or vain glory; but, in lowliness of mind, let each esteem others better than himself. Look not every man on his own things, but also on the things of others [or give to the opinions and acts of others the attention and respect due to them]. Let this mind be in you which was also in Christ Jesus, who made himself of no reputation, and took upon him the form of a servant. Do all things without murmurings, and without disputings." The same apostle exhorts Christians to consider themselves as owing to others a debt of love,-a debt to be ever in course of payment, but never to be fully discharged. "Owe no man anythingexcept love to one another;-for he that loveth another hath fulfilled the law love worketh no ill to his neighbour; therefore love is the fulfilling of the law." "Let love be without dissimulation. Be kindly affectioned one to another with brotherly love; in honour preferring one another. Bless them which curse you: bless-and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another [or cultivate a spirit of unity]. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. As much as lieth in you, live peaceably with all men. Be not overcome by the evil done you; but overcome evil with good." Lord also counsel us to take heed, lest we " says,- "Whosoever shall say, 'Thou fool,' shall be in danger of hell fire"?

:

when he

And does not our offend with our tongue,"

Affectionately commending these things to my brethren, I am, in behalf of the General Couference, their brother in the truth,

August, 1849.

WILLIAM MASON.