solemn engagements the State of Georgia has extended her jurisdiction, over the territory and persons of the Cherokees situated within her limits, interrupted them in the possession of their dwellings and plantations, and attempted to deprive them of the character of distinct communities; while the president, instead of protecting the Indians against these acts of wholly unauthorised violence, has openly countenanced the pretensions of Georgia, and, instead of employing the armed force of the United States, in their defence, has actually withdrawn that force at the instance of the offending party, from the scene of action, and left the unoffending natives entirely at the mercy of their enemies.

The recent inhuman and unconstitutional outrages committed under the authority of Georgia upon the persons of several unoffending citizens heretofore residing as missionaries within the territory of the Cherokees, constitutes, perhaps, the most unjustifiable portion of these proceedings. They have received, like the rest, the countenance and approbation of the general executive. Few examples can be found, even in the history of barbarous communities, in which the sacred character of a minister of religion has furnished so slight a protection against disrespect and violence to the persons invested with it. We rejoice to learn that this subject will shortly be presented to Congress and to the people, in full detail, and in a form fitted to excite the attention which it so well deserves.

INTELLIGENCE.

Popish Hierarchy in the United States.-John England a (Roman Catholic bishop residing in Charleston S. C.) has issued a proclaimation to the people of America, dated 20th of August, 1831, from which we extract the following summary of popery; in the most authentic form demonstrating, that the dragon has set up the beast in this republic, and given him "his power, and his seat, and great authority," and that the American world are wondering after the beast. Rev. xii. 2, 4.-Protestant.

'Fifty years ago, there was not a diocess, a bishop, a seminary, nor a convent of the catholic church in our union. Now there is a perfect province, with its regular, hierarchy, consisting of the archbishop, with seven sufragan bishops, and two co-adjutors, besides two exempt diocesses and their bishops, giving an aggregate of twelve of the Episcopal body with their secular clergy; two universities, and five or six seminaries, a province of Jesuits, with a university and noviciate, and two or three colleges; an establishment of Sulpicians, with a university and college and seminary; a province of Domincian friars, with their professed house and college and noviciate; two or three establishments of Lazarists, with their colleges and seminaries and schools: an establishment of Augus

tian friars; two flourishing Ursuline convents, Visitation nuns, Carmeline nuns, poor Clars, Lorretines, Sisters of Charity, and five or six other descriptions of female religious societies, with their schools and establishments, beside some monasteries of men. Add to this, periodical presses, and continual demand for new churches and more clergymen.'

Liberty of the Press.-The Corporation of Georgetown have passed a law rendering it penal for any free negroe to receive from the Post Office, have in his possession, or circulate any publication or writing, of whatever description, of a seditious character; and particularly the newspaper called the 'Liberator,' published at Boston. The punishment for each offence to be a fine not exceeding twenty dollars, or imprisonment for not more than thirty days. In case of inability to pay the fine and prison fees, the offenders are to be sold as servants for four months.

The Fredericksburg (Va.) Arana, in noticing the 'Liberator,' a paper published in Boston, by Mr. GARRISON, thus speaks of its circulation in the south:

'We do not believe the paper alluded to is circulated through the mail. No post master in the southern country would deliver the numbers, should there be found a man hardy enough to avow himself a subscriber. If there be those who privately circulate itwe assure them their calling is a dangerous one. Be they white or black, if detected, we cannot promise them a fair trial, or even the forms of law-they will at once be sacrificed to popular indignation.'

The Cholera in England.—Sunderland Nov. 28.-Remained sick, 32; new cases 14; recovered, 6; died 8. From the commencement of the disease, Oct. 26, there had been 294 cases; deaths 86.-Com. Adv of 26th ult.

A Noble Act.-On the evening of the 7th inst. Francis Bloodgood Esq Mayor of the city of Albany liberated all the debtors confined in the jail of that place, by paying the amount of the debts for which they were confined.

The Otaheite Phenomenon.-Kotzebue, who visited the island of Otaheite, only a few years ago, was the first to communicate to the world the singular law by which the tides of this island are regulated-namely, that the time of high water is precisely at noon and midnight, all the year round.

Payment in advance is very desirable. All arrearages are much needed.

POSTAGE OF THIS PAPER.-Under 100 miles, 1 Cent: Over 100 miles 1 1-2 Cents.

Published at Rehoboth Village, Mass. by Rev. Otis Thompson, Editor and Proprietor.

HOPKINSIAN MAGAZINE.

VOL. IV.

FEBRUARY 29, 1832.

NO. 3.

THE DESIGN OF BAPTISM.

[We have, hitherto, foreborne to discuss the subject of Baptism; viewing the different opinions of christians respecting the mode and subjects of this divine ordinance, as not essential, however important. It has been our leading object, to explain and vindi*cate those peculiar and fundamental doctrines and duties of the gospel, in which many of our Baptist brethren are as fully confirmed as ourselves.

The following communication from a highly respected correspondent, is not of a controversial character; and, if we mistake not, contains some ideas, which will be new to our readers, of whatever denomination. If any one should think them erroneous, our pages are open to a candid reply, of moderate length.]

If people cannot think alike in every respect, with regard to the application of water; yet why can they not live, and love, and walk as brethren, in the unity of the spirit, and the bond of peace? The reason is apprehended to be, that many have not sufficiently consulted the Holy Scriptures, to understand what the real design of baptism is; and of course, make more of it than the scriptures do; make that essential to baptism, which the scriptures do not; and hence set at naught their brethren, which the scriptures forbid. Or, if they undertake to explain the design of baptism, in many instances, they give it a meaning, which the institution never.did; and of course altogether misapply it. It may not be amiss, then, to spend a few pages, in defining the real use, which the ordinance of baptism is designed to answer. And

1. It was not designed to serve as a type of the resurrection of the Saviour. This, indeed, is according to the imagination of some; but it is imagination only. Had it been designed as a type, it might have preceded the antitype; whereas Christ rose from the dead, before the ordinance of baptism in the name of the Trinity, was instituted. Beside, the types, whatever we are warranted to denominate thus, appertained to the legal dispensation. The law had a shadow of good things to come. But when Christ, who was the antitype, had fulfilled his ministry upon the earth, the types were withdrawn, the shadows fled, and the hand writing of all these typical ordinances, was blotted out, being nailed to his cross.* *Cor. ii. 14.

To the Gospel dispensation, therefore, types do not belong; and, therefore, the ordinance of baptism to be administered after Christ rose from the dead, is not to be considered as having the use of a type.

But does not the apostle say, We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Rom. vi. 4. Truly he does. But let it be observed, that this baptism, whatever it may be, in some sense kills the subject. He is buried into death. It also revives him. He is raised up to walk in newness of life. But all this, it is conceived, has nothing more to do with water baptism, than that other text of the apostle, in which he says, "For by one spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit." 1 Cor. xii. 13. Our Saviour did not die, when he was baptized of John; nor are they drowned, who attend upon the ordinance now. It follows, therefore, that being buried with Christ by baptism into death, is not water baptism.

2. It is not the design of baptism to put away the filth of the flesh. It may be, that in times of greater ignorance, some may have entertained an idea, so gross as this. It is hoped, however, that in the present enlightened age, there are none so poorly informed. And if there were such, the declaration of the apostle, must supersede all argument, who says, "Baptism is not the putting away the filth of the flesh, but the answer of a good conscience." I Pet. iii. 21.

3. It is not the design of the ordinance of baptism to regenerate or to sanctify the soul. To renew the heart of men is the work of the Holy Spirit; and the effect is such as water cannot produce. It will readily be granted, that many are regenerated before they are baptized; as was the case with Cornelius, Lydia, the jailor, the apostle Paul, and all others, who are baptized upon the ground of their own faith. On the other hand, people may be baptized with water, and still be unregenerate; as was the case with Simon the sorcerer, who, after his baptism, was still discovered to be in the gall of bitterness and bond of iniquity. Nor can it be reasonably doubted, that some are regenerated by the grace of God, and will finally be saved, who never had the opportunity of being baptized with water. This ordinance, therefore, was no more designed to serve as the efficient cause of regeneration, than to put away the filth of the flesh.

4. It is not the design of water baptism to be any certain evidence, that the subject of it is regenerated by the spirit of God. If this were the design, then all, who are baptized would be regenerated persons as soon as they are baptized; and after baptism, would bring forth the fruits of holiness. But this, it is evident, many baptized persons do not; both such as were baptized in their infancy, and such as were baptized in adult years. far is it, then, from being any certain evidence, that all, to whom

So

this ordinance has been applied, are real believers, that unless there be exhibited fruits meet for repentance, it is not to be considered as any evidence at all.

5. It is not the design of baptism to be any resemblance of the resurrection of the dead. To say this, aside from the consideration that it has no such resemblance, would be giving it a place again, amongst the types; an idea already exploded. No such design is specified in the scriptures. Some indeed were said to have been baptized for the dead: that is, when some, who had put on Christ were slain for the testimony which they held; others came forward to supply their places, and, in consequence of their testimony, were baptized and put on the christian profession, and thus were baptized, uper for, on account of, or instead of the dead. And why, says the apostle, should they do this, if the dead rise not? Why should they go forward in the same cause, and subject themselves to similar sufferings, and, in regard to the things of this life, be of all men the most miserable; if there were no prospect of the resurrection of the dead, or of a blessed immortality? But this is nothing in proof, that the ordinance of baptism, bears any resemblance to the burial and resurrection of the body. It is also true, that there is a spiritual baptism, by which the believer is buried with Christ into death, and raised up to walk in newness of life: but that is a thing very different, from being buried into water, and then taken out again. The statement, therefore, that baptism is designed to be a visible resemblance of the resurrection of the dead, is only the assertion of such as please to make it, without a syllable in the Bible to support it.

6. Baptism is not an institntion without any meaning, appointed merely that christians might yield obedience to it. This has sometimes been suggested; but that any one can be satisfied with such a statement is not credible. To command a thing that is of no use, does not consist with the wisdom of the lawgiver. It would, certainly, be a solitary instance, amongst the institutions of heaven. All the rites and ordinances of the ancient dispensation, had an important meaning. The institution of the sabbath, and the continuance of it under the gospel dispensation, is designed to answer a most useful and benevolent purpose. The Sacrament of the Lord's Supper is expressly designed to commemorate the great atonement, made by the death of the Son of God. All these institutions and precepts of the gospel, have some wise object. Aud now is it credible, that the ordinance of baptism should be commanded to be solemnly administered, in the name of the adorable Trinity, when there was no valuable purpose to be answered by it? Such representations are derogatory to the character of God, and are made without warrant.

What then, is the real design of Baptism? I answer,

1. It serves as a token of God's everlasting covenant. The covenant, which God made with Abraham, is an everlasting covenant. It comprehends in it all believers. "If ye believe, then are ye Abraham's seed, and heirs according to the promise."