Archbishop Plato observes, that the clergy of the Russian Greek Church do not rebaptize proselytes, as has been reported, from any communion of Christians, excepting those who are unsound in the doctrine of the Trinity; and that all others are admitted members of their church, on their submitting to the mystery of the holy chrism.

No. 9.

M. Duten's Euvres Melées, part. ii. p. 170.

(SOCINIANS.)

Dr. Priestley informs us, that "the Socinians of the present day baptize children more from the influence of settled custom, and through a desire of avoiding all disturbance, than from any fixed persuasion that they are under an obligation to baptize them."

History of the Corruptions of Christianity, vol. ii. p. 94.

According to the tenets of the Quakers, the "one baptism, which now remains necessary to the church of Christ, is that of the Spirit."

(See Notes on Matt. iii. 11, and xxviii. 19.)

"We believe there is one baptism necessary to salvation, Eph. iv. 5. One Lord, one faith, one baptism. And this baptism is spiritual, of which John's water was but a figure, John i. 31. That he should be made manifest to Israel, therefore, am I come, baptizing with water,' said John, 1 Pet. iii. 21. The like figure whereunto, even baptism, doth also now save us not the putting away the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ.' This one spi

ritual baptism into the name of Jesus Christ, is that which saves, the water being but a figure, that Christ might be manifest to Israel, who had divers baptisms imposed on them until the time of reformation, but Christ the substance being come, the shadows flee away."

Declaration of our Faith who are called Quakers, printed

This modern sect, whose members are called Tunkers, and sometimes Dumplers, seems to have obtained the name of Dunkers *, from their baptizing their new converts by plunging. They are also called Tumblers, from the manner in which they perform baptism, which is, by putting the person, while kneeling, head first under the water, so as to resemble the motion of the body in the act of tumbling.

Hannah Adams' View.

EPHESIANS iv. 11. 13.

"He gave some Apostles, &c. until we all meet," &c.
(ROMAN CATHOLICS.)

"Note here, that Christ has left in his church

* The Dunkers use the same form of government, and the same discipline as the English Baptists, except that every person is allowed to speak in the congregation, and their best speaker is usually ordained to be their minister. They have also deacons and deaconesses from among their ancient widows, who may all use their gifts, and exhort at stated times.—See the Letters of Caspipini, p. 70.

a perpetual succession of orthodox pastors and teachers, to preserve the faithful in unity and truth."

Note to the Roman Catholic Version.

46

EPHESIANS iv. 15.

May grow up into him in all things which is the head."

·

(WESLEY.)

"This expression," said Wesley, "points out the exact analogy there is between natural and spiritual things. A child is born of a woman in a moment, or at least, in a very short time. Afterwards he gradually and slowly grows, till he attains the stature of a man. In like manner a person is born of God in a short time, if not in a moment; but it is by slow degrees that he afterwards grows up to the measure of the full stature of Christ. The same relation, therefore, which there is between our natural birth and our growth, there is also between our new birth and our sanctification. And sanctification, though in some degree the immediate fruit of justification, is a distinct gift of God, and of a totally different nature. The one implies what God does for us through his Son; the other what he works in us by his Spirit. Men are no more able of themselves to think one good thought, to speak one good word, or do one good work, after justification, than before they were justified. When the Lord speaks to our hearts the second time, be clean,' then only the evil root, the carnal mind is destroyed, and sin subsists no more. A deep conviction that there is yet in us a carnal mind, shows beyond all possibility of doubt, the absolute necessity of a farther change.

If there be no such second change, if there be no instantaneous deliverance after justification, if there be none but a gradual work of God, then we must be content, as well as we can, to remain full of sin till death; and if so, we must remain guilty till death, continually deserving punishment."

Wesley.

EPHESIANS iv. 27.

(UNITARIANISM.)

Nor give any room to the accuser."-Wakefield's Translation. Erasmus, with the Syriac version, gives the sense, ut ne detis locum calumniatori.

"Give no advantage to the slanderer."-Unitarian Version. “And give no advantage to the accuser."-Belsham's Translation.

EPHESIANS iv. 32.

(UNITARIANISM.)

"Even as God by Christ hath freely forgiven you.”

Belsham's Translation.

"God is no where said to forgive sin for the sake

of Christ."

6.6

Priestley.

"As God also through Christ."—Unitarian Version.

Through Christ, i. e. not through the merits, but according to the authorised declarations of Christ."

Note to the Unitarian Version.

t

EPHESIANS v. 2.

"Offering and sacrifice."
(UNITARIANISM.)

"Some distinguish #poopopa as a peace-offering, and Ovota as a sin-offering. See Macnight and Dr. Bates' Harmony of Divine Attributes; but I cannot lay much stress,' observes Doddridge, upon this distinction;' neither, indeed, ought any stress to be laid upon the figurative representation of the death of Christ, as a sacrifice, as though it necessarily implied atonement, propitiation, or satisfaction to God for the sins of men."

Belsham.

EPHESIANS v. 20.

"In the name."

(UNITARIANISM.)

"i. e. Under the authority of Christ as instructed

by him."

Note to the Unitarian Version.

No. 1.

EPHESIANS v. 32.

(ROMAN CATHOLICS.)

"This is a great sacrament, but I speak in Christ and in the Church."-Roman Catholic Version.

66

The seven sacraments of the Roman Catholic Church are, baptism, confirmation, eucharist, penance, extreme unction, ordination, and matri mony."