floods of scepticism and ritualism. comprehended within the vaunted bulwark of Protestantism-panic and tumult unbounded, occasioned by the uprising of the Lord for the spirituality and freedom of His church!

Is it, then, too much to affirm that the patronage of the state has implied and does still imply the unlawful subjection, humiliation, and secularization of religion? What one has so powerfully affirmed of the temporal sovereignty thrust upon religion, may I not with equal truth apply to her temporal subjection? They treat her as their prototypes treated her Author! They bow the knee and spit upon her! They cry, Hail,' and smite her the cheek! They put a sceptre in her hand, but it is a fragile reed; they crown her, but it is with thorns! They cover with purple the wounds which their own hands have inflicted

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upon

upon her, and inscribe magnificent titles over the cross on which they have fixed her to perish in ignominy and pain."

And thus, instead of contributing to the dominion and ascendancy of Christ's kingdom, by virtue of this alliance the kingdom of Christ has been held in subjection and control to the kingdoms of this world. Such subjection and control the kingdom of Christ cannot endure: the spiritual resents the dominion of the carnalthe eternal will not be bound by the temporal-the divine consents not to the conditions of the human! That kingdom which is not of the world must have dominion and ascendancy!

And now from our vantageground let us again look forth-let us again listen! Breathing air so serene and so strong we can well listen undaunted and undismayed! Listen, then, as from the combatants below the war-shout rises, the battle cry ascends! What is that cry?

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Danger to the church!" And why danger? Has scepticism, at last, triumphed? Have the ancient foundations of the faith at length yielded? Has the power gone out of Christ; does His promise fail for evermore? Or are there no weapons left in the armoury of God; no brave hands to wield them; no strong valiant hearts to dare the conflict? Then, danger to the church there is not, nor can be, for her King liveth and reigns, and she shall live also.

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Another battle-cry, more hoarse, more loud! What is the cry? Popish ascendancy!" And why Popish ascendancy? Because Popery at length begins to symbolize with truth? Because Popery, even at its centre and throne, supported by bayonets, grows more potent? Because, with advance of liberty and intelligence, it is winning new homage? Because, to a free people with a free Bible, there is increasing charm in its superstition and its darkness ? Because, with a fair field and no favour, truth has ever yet been worsted by its antagonist and foe? Because Anglicanism is now so staunchly Protestant and free Christianity so essentially Romanist? ing alarm, this raising of false issues? Then why this panic, this mislead

We know why. No very keen or prophetic reading of the sigus of the times is needed to convince us that the era of church establishments is closing that the union of Church and State is nigh to dissolution! Have we, however, apprehended the true idea of Christ's kingdom? Then shall we not fear even to hasten the day. FOR THE CHURCH WAS

NEVER SO WEALTHY AS IN HER OWN
POVERTY; NEVER SO PURE AS WHEN
SHE WAS FREE; NEVER SO STRONG
AS IN HER OWN UNAIDED MIGHT.
Let us, then, brethren, arise for the
liberty of the church, since

"The hour of freedom dawns at length,
The Lord's appointed day."

ON John Parks and Thomas King, two professing Christians, meeting each other, the following conversation took place:

John Parks.-Friend Thomas, I am glad to see you, for, on the subject of baptism, I have long wished to have a little talk with you.

Thomas King.-I shall be most happy to converse with you on any subject connected with the Christian religion. With respect to baptism we will appeal to the Bible and see what it says about it.

J. With the greatest pleasure. For, as the Sixth Article of the Church of England (to which Church I have the pleasure to belong) rightly says, “Holy Scripture containeth all things necessary to salvation: so that whatever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of the faith, or be thought requisite or necessary to salvation." With this I entirely agree.

T.-And so do I.

J.-As, then, we thus agree that the Bible is the only true standard of appeal in matters of religious faith and practice, I wish to learn from it who are the proper persons to be baptized. Can you help me?

T.-I will most gladly try, and, in doing so, we will begin with what is sometimes called the great commission, and which is found both in Matthew xxvii. 19 and Mark xv. 15, 16. Now in this commission the Saviour told His disciples to do three things, viz., to go into all the world-to preach the gospel to every creature-to baptize those who believed the gospel. Whatever is the meaning of baptism, then, according to this commission, believers are the only proper persons to be baptized. To my mind, this seems most clear. The disciples were to baptize the taught and the believing. If, then, they had baptized those whom they could not teach, and those who either could not or would not believe, they would certainly have disobeyed their Master's orders.

J. But does not the commission say that they were to baptize all nations?

T. Certainly not. How could they baptize all nations.? Tens of thousands would refuse to be baptized. But they might preach the gospel to all nations. Accordingly they were to preach the gospel to every creature, but baptize those only who believed it.

J. But the commission does not say so. It does not say that infants are not to be baptized.

T.-Does it say they are to be? Dare you baptize them on its authority? J.-That is quite another thing. I did not say I dare.

T.-Very well. Then, can a command which evidently enjoins the baptism of believers only ever be made to include any but believers? How can

this be done? If the commission speaks of believers only, believers only should be baptized. To my mind this is as clear as that two and two make four.

J.-I do not see the matter so clearly as you seem to do; but, nevertheless, we will pass on to the next question. I wish you would now tell me how baptism should be performed. It is performed by sprinkling, pouring, and dipping: which is the right way; or, are they all right?

T.-I will tell you what the word of God says. But, before I do so, I would just say, that the word baptism is a Greek word, which, in our Bible, is untranslated. I will suppose, then, that you and I are ignorant of the Greek language, so, in our ignorance, we read until we get to John iii. 23, where it is said that "John also was baptizing at Ænon near to Salim, because there was much water there." Now, whatever is the meaning of baptism, this passage teaches that much water is required for its accomplishment. This is positively stated. True, we are not informed how the much water was applied; whether it was sprinkled, poured, or otherwise. Only that much was required. Do you agree to this?

J.-I agree to all that the word of God teaches. T.-That is no answer. I ask you, does John iii. 23 teach that much water is required for baptism? Yes or no.

J.-To be pointed, then, as far as I can understand it, it seems to teach that; but that settles nothing.

T.-It settles all I wish it to settle. It proves that the reason why John baptized at Enon was, because there was much water there; hence much water is required for baptism. Now let us read until we get to Acts viii. 38, 39. Here it is stated that "They went down into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing." Here we get a little more light. We now see why much water is required for baptism; it is that it may be gone down into. Philip and the eunuch went down into it, and they came up out of it; and, no doubt, John and his candidates did the same at Enon.

J.-Suppose all this to be true, what then? Nothing is said as to how baptism was performed. From all that yet appears it might be either by sprinkling or pouring.

T.-True. Though a very small quantity of water would sprinkle thousands, and there could be no necessity to go down into it; but still, I admit, that neither of the last passages tell us in so many words how baptism was

performed. Let us, then, read until we get to Romans vi. 3, 4, where, to the Christians at Rome, Paul says, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore 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." Now, if I mistake not, this passage teaches us that the reason why Philip and the eunuch went down into the water was, that the eunuch might be "buried with Christ by baptism.' Here, then, we have the whole subject clearly explained. The great commission teaches that believers only are the proper persons to be baptized; John's baptizing at non shews that much water is required for baptism; Philip and the eunuch tell us that the reason why much water is required is that it may be gone down into; Paul affirms practically that the reason why the much water is to be gone down into is, that candidates may be buried with Christ by baptism. Thus one scripture explains another, and so the Bible is its own interpreter and commentator. Now, the four texts to which I have referred seem to constitute the "Baptismal Pattern"-the pattern cut out by the hand of God Himself.

THE month of December in the year 1807 was unusually cold and blustering. In some instances, cattle and swine, poorly sheltered, were found badly frozen; winter had come on so suddenly that many were unprepared for it; while the effect of such severity in the weather was disheartening to young and old.

There was one exception, however, and that was a youth of fifteen summers, tall and gaunt, who sat one stormy evening in the old-fashioned chimney corner of his father's humble dwelling, reflecting upon his own situation, and planuing what he would do to improve it. There was one fixed purpose in his mind, and this was to

get an education. How to accomplish it he could not as yet imagine, for though his will was inflexible as iron, his power of conception was not yet developed. He had been to a school in the neighbourhood the previous winter, but this avenue to learning was now closed to him. As he sat on the old-fashioned stool amid the noise and confusion of the family around him, and the hoarse sighing of the tempest without, his thoughts were something of this nature: "Winter has commenced; I long to be at my studies. The best part of the year, and the only time I can call my own is, passing away; what shall I do?"

As if in answer to this question,

there was a knock at the door, and presently a neighbour walked in covered with snow. He had been to a village beyond, and was returning to his home, when the bright light of the pine knots attracted his attention.

Our youth in the corner nodded good evening to the guest; but his mind was too deeply absorbed to listen to the chit-chat which followed. The great question, "What next?" was still undecided, and his brow knit more and more as he reflected on the difficulties in his path, which, however, not for one moment deterred him from pursuing it.

Presently he was roused by a voice. "Joe, did you hear, Joe? There is a school in Plainfield. Neighbour G. says it's a good one, taught by Master Maynard."

Joe rose slowly from his seat, a look of cool resolve stamped on every feature. "I shall go to Plainfield in the morning," he said quietly.

"But how can you get there? It'll be awfully drifted, the snow is a foot deep now, and the wind blows a gale.' "I'll get there somehow, I reckon." "But," remonstrated the father, "I don't see the way for you to go to Plainfield. I can't pay for your board nor schooling, much as I'd like to do it."

"I know that, father; but I am determined to have an education."

Bidding the family good-night, he mounted to his humble chamber in the loft, saying to himself, "Yes, that is the next step. I'll go to Plainfield; and I'll go to-morrow. What's a few drifts of snow to me when I'm determined to get where I can be at my books; perhaps this Master Maynard will help me to contrive a way to get an education."

The next morning the thermometer was down to zero, the banks in front of the house covered the stone walls; but not one whit daunted, our friend started off as soon as it was light, a small package of clothes and books slung over his shoulder with a stick, in search of "larnin," as his father called it.

On entering the school-room in season to see that the fires were sufficient

for the severity of the day, Master Maynard observed, sitting on a bench

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and warming himself by the blazing logs, a youth whom he had never seen before. There was an expression on his brown face which fixed the attention of the teacher, and the following conversation took place :

"Have you come to join the school ?" "Yes, sir, I have walked seven miles this morning to do it."

"Are you acquainted with any one in Plainfield ?"

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No, sir."

"Have you no friends to lend you a helping hand?" "No."

"How do you expect, then, to get along?"

"I don't know, I thought I'd come and see you about it-I'm determined to get learning before I'm much older."

There was something in the cool, resolute manner in which the youth undertook to conquer difficulties that interested the teacher. He told the stranger to remain through the day, and he would see what could be done. Before night he had made arrangements in the family where he was boarding, that the young man should remain, paying his expenses by labour out of school hours.

Our friend now gave himself diligently to study, and soon convinced his teacher that, though not possessed of brilliant talents, his will to acquire knowledge was indomitable. Through the winter he made good, but not rapid progress, and so much interested his teacher by his perseverance, that at the close of the term that gentleman made arrangements with a clergyman who resided four miles from his father's house to hear his recitations.

At last he was prepared for college and the theological school, being one of the earliest members of the Seminary in Andover, from which place he went to Greece as a missionary of the American Board of Commissioners for Foreign Missions.

I scarcely need say that I have given the early history of Dr. Jonas King, whose indomitable perseverance, amid discouragements and persecutions, has done so much for the redemption and Christianization of Greece, and has excited the admiration of the whole Christian world.

A WRITER in the Nonconformist, on "Union Churches," says:

"While writing on this subject, I should like just to suggest an inquiry or two to your Baptist readers in reference to the circumstances under which, and the conditions upon which, the ordinance of baptism is commonly observed among them. Do they not often repel persons from submitting themselves to that ordinance by insisting upon conditions not warranted by Scriptural authority? What right have they to insist, as they almost invariably do, upon candidates being baptized in public? And why do they usually place their baptistries in such a position that candidates, both male and female, must necessarily be exposed to the gaze of a large number of persons at the time of their immersion? The only reply, so far as I am aware, com

monly furnished to these questions, is the very foolish and unjustifiable one that candidates objecting to receive baptism under such circumstances are 'ashamed of Christ.' Any person of reflection and observation must know that many indisputably pious persons feel an insuperable repugnance to undergo the ordeal referred to, while to others of far inferior character it may be comparatively unobjectionable. When candidates are willing to receive baptism in public, it is well that the ordinance should be so administered, such services being often found to be the most valuable means of grace; but they have a right, if they prefer it, to claim the administration of baptism privately. If the world and the church have reasonable evidence that they have been baptized, and so 'put on Christ,' nothing more is necessary."

MR. LIDDON, in his "Bampton Lectures," says:—

"The death-cry of the martyrs must have familiarized the heathen mind with the honour paid to the Redeemer by Christians.

"Their voices reach us across the chasm of intervening centuries, but time cannot impair the moral majesty, or weaken the accents of their strong and simple conviction. One after another their piercing words, in which the sharpest human agony is so entwined with a superhuman faith, fall upon our ears. 'O Christ, Thou Son of God, deliver Thy servants.' 'O Lord Jesu Christ, we are Christians; Thee do we serve; Thou art our hope; Thou art the hope of Christians; O God Most Holy, O God Most High, O God Almighty.' 'O Christ,' cries a martyr again and again amidst his agonies, 'O Christ, let me not be confounded.' 'Help, I pray Thee; O Christ, have pity. Preserve my soul, guard my spirit, that I be not ashamed. I pray Thee, O Christ, grant me power of endurance.' 'I pray Thee, Christ, hear me. I thank Thee, my God; command that I be beheaded. I pray Thee,

Christ, have mercy; help me, thou Son of God.' 'I pray Thee, O Christ; all praise to Thee. Deliver me, O Christ; I suffer in Thy Name. I suffer for a short while; I suffer with a willing mind, O Christ, my Lord: let me not be confounded.'

"You cannot, as I have already argued, dismiss from your consideration such prayers as these, on the ground of their being 'mere ejaculations.' Do serious men, who know they are dying, 'ejaculate' at random? Is it at the hour of death that a man would naturally innovate upon the devotional habits of a life-time? Is it at such an hour that he would make hitherto unattempted enterprises into the unseen world, and address himself to beings with whom he had not before deemed it lawful or possible to hold spiritual communion? Is not the reverse of this supposition notoriously the case? Surely, those of us who have witnessed the last hours of the servants of Christ cannot hesitate as to the answer. As the soul draws nigh to the gate of death, the solemnities of the eternal future are wont to cast their shadows upon their thought and