appealed to Cyprian, who submitted his letter to the above council who consented to their dedication by baptism; arguing that the sin of Adam having caused the pollution of infants, their salvation would be secured by baptism! Thus these African divines added error to error, and not content with converting Jewish circumcision into Christian baptism, confounded the outward rite with the inward grace in the new and senseless dogma of baptismal regeneration.

We do not suppose we need warn our churches against the practice of infant baptism-its absurdity has been always apparent to us-but it were well to remember that it was a chief and very early error which has worked innumerable evils and is utterly opposed to the doctrine and spirit of true personal religion. We have treated its practice with a false charity-we have smiled at it too much -forgetting that it is not only an error in itself but a poisonous one, damaging truth.

Our position as Baptists is, then, not only defensive and expansive, but aggressive also. A Baptist should be one who deliberately opposes infant baptism in any form, as a great evil: Dr. Gill calls it " a part and pillar of popery," and Baptist Noel truly says, "It is an act totally unlike that which has been enjoined by Christ. And yet, while it is without the sanction of a single line in the New Testament, or of any reference soundly deduced from the Old, it has nearly banished the ordinance of Christ from many of His Churches. A voluntary profession of dying and of rising with Christ by immersion is in them nearly lost; no one witnesses it, no one thinks of it, and few even know that baptism has that meaning. So completely has the human invention superseded the Divine command "(Matt. xv. 6).

We have said we do not advocate the title of "Baptist," for it does not define fully our position. We accept it as a convenience and even a necessity of the times, and believe that we alone have a right thereto. We dare not, for mere courtesy, acknowledge the practice of others who, we believe, pervert the ordinance of our Lord and Master either in mode or subject, or both, and thereby nullify its purport and teaching, and on the debased ceremony ground grievous errors. We dare not yield to the licence of those who assert that one mode of baptism is as good as another, or that while believers ought to, others may observe it; for we hold to "one Lord, one faith, one baptism.' Our watchward is, "Obedience to Christ-loving, intelligent obedience, and to none beside in matters of conscience and soul. We own that it is no part of our duty to question the sincerity of those who differ from us, and we have neither desire or right to interfere with their liberty; but we refuse to allow our own rights of conscience to be invaded by any claim on our acquiescence or co-operation in what we deem contrary to truth and righteousness. "Charity" has nothing to do with this.

"

Now, no Divine ordinance can be meaningless; therefore, may not be observed by any without some knowledge and approval of its intent and teaching; and in obeying, the obedient one avows his faith in what is meant thereby. We profess to be "Baptists"-intelligently; perceiving "the mind of Christ" in the ordinance, and seeing a glory and beauty therein, as intended symbolically to express the prominent truths of His death and resurrection, as well as the renewing and cleansing work of the Holy Spirit consequent thereon. Yes, we are willing to be called by this name, for (although it does not express all our distinctive principles) the ordinance from which it is derived involves and is meant to represent glorious fundamental truths. We assert thereby our faith in and dependence on the complete work of the Lord Jesus Christ; as He fulfilled His baptism of blood and died unto sin once, 66 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. For if we have been planted together in the likeness of his death, we shall be also in the likeness of His resurrection" (Rom. vi. 4, 5). The Psalmist had long before described these unequalled and fruitful

sorrows by the figure of water and overwhelming floods (Ps. lxix. 2, 14, and 15; Ps. cxxiv. 4, &c.); and in this ordinance we have a lasting monument upon which God has written these glorious facts, whence all our blessings spring. By this symbolical act we express our union to Christ, and that we suffered, died, and rose again with and in Him. By this act the disciple says, "I believe that Christ has put away sin by the sacrifice of Himself; and that by His resurrection God hath testified satisfaction with His work, and made Him head over all things to His Church. I rest on Him, and hereby profess in faith that my sins were put away, that I died with Him, and am risen judicially with Him; and my desire is to bury my old life of sin, self-righteousness, and worldliness out of sight, and to live a life of devotedness to God's glory, depending on my risen Saviour for the power of the Holy Ghost thus to act. My hope of the resurrection and its glorious consequences, and of inheriting eternal life through Him; of which I have, through grace, received the earnest and the pledge."

It is thus expressive of holiness. We are risen in newness of life which could not be without purity, and purity could only be possessed through pardon; hence the pardoned one bears likeness to Christ.

We are also baptized into the name of the Father, Son, and Holy Ghost, and have thus avowed our belief in the Three Persons of the adorable Trinity in Unity. It was at Jordan the Father bore witness to His well-beloved Son, and the Holy Spirit descended on Him. Thus men in early ages were taught the doctrine of the Trinity; and those who relinquish this doctrine deny their baptism.

Moreover, as the children of Israel were "baptized unto Moses, their leader and lawgiver (for he was King in Jeshurun) in the cloud and in the sea," so do we in our baptism openly take Christ as our Leader and Commander, inasmuch as He is "the Captain of our salvation." Yes, by being baptized in the name of the Lord Jesus we have, as it were, taken a pledge to be His servants always and only.

This is our position, and therefore we are willing to be called "Baptists," or rather, "Baptized Believers." (Baptist meaning literally one who baptizes.)

Dr. A. J. Gordon has well stated the matter: "Baptism is at once a rite in which the believer gives token of his union with Jesus in His death and resurrection, and in which he receives in germ all those deep kindred truths which are to unfold with his daily growth in faith and knowledge; the sacrament,* which the Church holds as a perpetual trust from her ascended Lord, and which holds for the Church in perpetual preservation this doctrine in which her life is bound up." From all this it is evident that one all-pervading comprehensive principledeclared, maintained, and illustrated by our denominational position is that of Personality in Religion-in contrast to all that is merely sacramental or substitutionary.

We disavow all idea of sacramental efficacy in the ordinance of baptism, or its intended or possible capacity to confer any actual benefit on any. It must be the act of personal faith. We endorse the sentiment of a minister of wide repute, viz. "That religious ordinances should only be administered to believing recipients, who observe them voluntarily in accordance with Christ's appointment and in the manner He appoints; that no outward act performed on any human being by another, but the state of his own heart, determines his relation to God; and that on all matters of religious belief and practice appeal must be made to the Word of God alone." Those who thus practise this ordinance of Christ, and abide faithful to all doctrine and practice in harmony therewith, we assert to be "Baptists"—and none else.

*Sacrament means literally "a sacred thing." The abuse of the word is in attachin thereto any inherent grace or spiritual power.

Nevertheless, "a Baptist" is not one merely baptized on a profession of faith, but who "continues steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread and of prayers: for all these are connected, and have to do with one another."

We regard the ordinance as a sign of our incorporation with the "household of faith"-a token of the oneness of Baptized Believers, as a family bound to be mutually helpful. Such they regarded themselves at first, for "the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common" (Acts iv. 32). But was this intended for a permanent arrangement? Surely, no-in literal imitation; but, as surely, yes-in spirit, and as occasions call it forth into action. That was a time of stringent need of persecution, when to profess Christ was often to "suffer the loss of all things "-days of real sacrifice; and to whom could sufferers look for succour but to their own family?

As baptized into Jesus Christ we are members of His body (the Church), and "the members should have the same care one for another" for they are "members in particular" (1 Cor. xii. 25-27).

Nor is this confined to individual membership, but includes the community and oneness of all churches of the same (Scriptural) faith and (Divine) order. Locality necessitates our separation into distinct churches: but this should be a local separation only; and a strong church has no more right to hold aloof from, and refuse help to, a weaker, than one believer-strong in faith and rich in gifts-to see his weaker brother in need without communicating, whatever the form of need may be, whether knowledge, counsel, spiritual gifts, or temporal support. How happy, how prosperous, how shining, how powerful for all good and against all evil, would the Church of Christ be were these principles maintained in loving activity! "Fair as the moon, clear as the sun, terrible as an army with banners."

Faith must precede baptism and baptism precede communion. This was the original New Testament order; and if we alter this we obscure, if not destroy, the meaning of both ordinances.

The good and noble William Knibb said, "Let the Baptist denomination be true to itself. I hope that all Baptists will dwell among their own people. Those Baptists who throw their influence and energy into other denominations I would advise to try if they cannot worship God in their own denomination. I say to every Baptist, to every Independent, and to every one who believes (after having searched the Word of God) that the principles he professes are right, It is high time-if our principles are right-that we should stick to them."

Indeed, what right have we to assist or countenance others in doing what we are convinced is wrong? If they do not think it wrong, it is for them to do it at their own risk, but not to involve us in the responsibility. Admitting the unbaptized to the Lord's Supper is, in our judgment, doing this, and they have no right to wish us to violate our consciences thereby. Besides which, the impolicy of this has been extensively proved. So far as our own denominational integrity is concerned, it is suicidal!

The successor of Baptist Noel well says: "To those who dream that the relinquishment of unpopular principles, however scriptural they may be, will contribute to our denominational vigour and enlargement, it must be more than ample to look at home, and see our churches and associations fostering their hybrid -union-membership, sinking their sectional differences,' sighing over their young people joining the Church of England, and, little by little, waxing decrepit and vanishing away. Brethren, if your denominational principles be worth nothing-renounce them utterly; but if they be worth much, as fibres in the seamless robe of truth, then hold them fast, and proclaim them afar; till the beautiful bride of Christ shall resume her heaven-woven garments, and, renewing

the vows of her youth, shall be loyal, as of old, to her 'one Lord, one faith, one baptism."

Why give up anything true for courtesy sake? It is doing evil that good may come. Whatever is true is of worth, and all truth given up is so much weakening of power for good.

Baptists, by fidelity to their principles, have a strong-the only strong foundation for acceptable Christian service. We are glad, however, to believe that there is some reaction of denominational feeling evident. Loose ways have been tried and found wanting.

The idea of greater ends being better promoted by sinking differences, and treating lightly, or ignoring, supposed minor matters, has been proved fallacious. Compromise is a sure sign of weakness and surely weakens effort. As a recent speaker said:"Union churches have proved not only the grave to bury differences, but the sepulchre of truth." And what is true of the indiscriminate membership of Baptists and Pædobaptists, is equally so, in its measure, of indiscriminate mingling at the Lord's table, which is only a step towards this withering system.

We assert that, were these principles of strict fidelity to solemn convictions truly acted upon, they would go far to prevent the confounding of the Church and the world. But wherever innovations are allowed, strife and division follow.

It is sometimes urged that baptism is non-essential; the idea being that one may get to heaven without being baptized. Possibly! But is that to be the test of our faithfulness and devotion to Christ, that only such of His commands as are essential to our salvation are to be obeyed? Perish the thought! Rather let it be considered a privilege and joy to follow in His footsteps who said: "Thus it becometh us to fulfil all righteousness." But are we to be judges of what is and what is not essential, where there is a distinct and explicit command? And who can tell what God has to do or teach by the apparently trivial appointments? It is ours to obey, not to reason. If we are born again by His Spirit, and are the subjects of His grace, we are to show it by a practical obedience to Him who said: "If ye love Me, keep My commandments." The language of every believing heart should be

"His institutions would I prize,

Take up my cross-the shame despise ;
Dare to defend His noble cause,

And yield obedience to His laws."

As Baptists we are, of course, opposed both in principle and practice to any connection with the State other than as good citizens. But there were Baptists and Baptist churches long before the Church of England-as by law established -existed, and even hundreds of years before there was any such unholy alliance of any Christian church with the State in any country. Baptists exclusively constituted the primitive churches before Antichrist acquired power and spread corruption, and so necessitated protest. Therefore, we claim to be of the true Apostolic Succession; and we can trace our spiritual genealogy up through all the centuries of the Christian era to our Lord Himself. We are built on the foundation of the Apostles and Prophets; Jesus Christ Himself being the chief cornerstone. We desire the welfare of all; but that the expense of public worship should be aided by funds wrested from unwilling hands-especially from those who hold different theological views-is altogether at variance with our sense of justice. Thus, while voluntarily and cheerfully taking up the duty of supporting our own pastors, and maintaining our own simple form of worship, we are free from those restraints which impede the progress and hamper the spiritual functions of a Church dependent upon its connection with the State.

History proves that the Baptists were among the first to expound and to advocate the principle of civil and religious liberty, which they defended against invasion from the throne and from the altar; and in defence of which, thousands of their number suffered the loss of all things, while not a few obtained the honours of martyrdom.

Yet one more important subject must we allude to. All who have been truly baptized into Jesus Christ are sharers in the blessings of His "great commission' (Matt. xxviii. 18-20; Mark xvi. 15, 16), and involved in the responsibility it enjoined to obey, as far as in them lies, and seek thereby to promote the knowledge of His salvation and the extension of His kingdom. All the Lord's people are not prophets, but all have some power of witness; and our baptism does not merely entitle to the privileges of fellowship, but yokes us to His service. Would that all were more awake to this truth, for in energetic devoted obedience is found. much health of soul;-" He that watereth shall be watered also himself" (Prov. xi. 25). It is not so much in the organisation and support of a set missionary system we are to look for the fulfilment of this purpose, as the possession and exercise of a personal missionary spirit, which will not be slow to embrace every means and opportunity to make known to others what we have received alike at home and abroad. The Lord gave no impossible command when He charged His disciples to " go into all the world and preach the Gospel to every creature and to teach all nations." Certainly He did not expect that handful of men and women to effect that literally, nor does He look for the invention of schemes and undertaking of enterprises that do not come within the range of His providential openings and guidance; but He gave a free charter and unlimited commission to enter every open door, and tell into every accessible ear the good tidings of grace; attaching to the obeyed command the all-sufficient assurance-"I am with you alway, even unto the end of the world."

We thankfully recognise the fact that the Baptists have been foremost, alike in ancient and modern times, in obeying this command; and that in our denomination (which now numbers millions of members) are to be found, as of old, a goodly number-both men and women-who are in the fore-front of the battle against unbelief, ignorance, and sin at home and in foreign lands; whose only weapon is the Gospel of our Lord and Saviour Jesus Christ; declaring in His name that "He that believeth and is baptized shall be saved, but he that believeth not shall be damned." These, by adhering firmly to "the faith once delivered to the saints," are doing nobly their part towards helping forward that hoped-for, though apparently yet distant time when there shall be

"ONE LORD, ONE FAITH, ONE BAPTISM."

From Saint to Saint.

No. 32.

To a Bereaved Mother.

MY DEAR SISTER IN CHRIST,-Great is the grace that hath brought you acquainted with Jesus, and with the love of God in Him. And who or what shall pluck you out of your Saviour's hands, to separate you from the love of God which is Christ Jesus your Lord? Have you committed your soul into the hands of Jesus for all salvation by Him? Christ has received you to the glory of God, and will keep you safe for ever. Have you found Jesus? You have found life, and