pretence of their being of little consequence. This would be justly deemed an impeachment of the wisdom of the legislature by whose authority they were enacted, and would in every case subject him to punishment. And shall Christians treat the laws of Jesus with less respect, the infringement of any one of which exposes to condemnation? (James ii. 10.)"-Soc. Wor., pp. 8, 9.

Dr. EADIE." Practise the Bible. Such an admonition, my young friends, most naturally follows our preceding lessons. It is the grand result of them all. If they issue not in this, they are useless indeed; they are clouds without rain.' To read the Bible, and yet to disobey it-to understand it, and yet to rebel against it-to profess to believe it, and yet to live in wilful opposition to it-to remember it, and yet neglect to obey it-is a sin of great enormity and of numerous and heinous aggravations.' "The heart is not a coffin, in which the truth of the Bible lies buried, but its cradle, where it is cherished, and where it gathers life and power." "Let your pervading sentiment be always, 'Thy will be done.' You may not know the reasons or grounds of God's will; yet it becomes you to obey, in the assurance that He is too wise to err, and too kind to injure."-Lec. on the Bible, pp. 100, 101, 112.

6.-On a Scriptural observance of this Ordinance as adapted in existing circumstances to diminish usefulness.

SOLOMON." Where there is no vision, the people perish."-Proverbs xxix. 18.

GREGORY.—“If there be an offence taken at the truth, it is much better that offence be taken, than that the truth should be deserted."--In Du Veil's Com. on Acts, ii. 38.

Dr. F. WAYLAND.-"It is possible to believe our principles, and act at variance with them.”— Prin, and Prac., &c., p. 34.

J. A. JAMES.-"As it is not for us to say how far an individual may go in error in order to be excluded from the blessings of the Gospel, we should certainly be alarmed at the least deviation from the truth, as there is no doubt that one wrong notion prepares the mind for the reception of another." "All error has a tendency to pollute the mind to the degree in which it exists, and therefore must be so far sinful." "Error on religious subjects is not a mere intellectual defect; it is not the result of mere weakness of understanding; its seat is in the heart: it springs from carelessness, prejudice, pride, or some other hidden and unsuspected operation of our depravity, which exerts a bewildering influence on the judgment. We are as certainly accountable to God for it as for evil conduct." "Call no man master, but consult the oracle of heaven. One evil never enough to be deplored, is, that many people do not and will not distinguish."-Christian Father's Pres., pp. 18, 20, 24.

Dr. W. BROCK.-"Once sure that a thing is right, do it at all hazards. Once convinced that a thing is wrong, leave it undone at any cost."-Ex. Hall Lec., p. 348. 1851.

Dr. J. P. SMITH.-"Truth, therefore, is our object." "The more completely we attain it, if we faithfully apply it to its proper purposes, the more we shall bring happiness to ourselves and our fellow-creatures, and reverential honour to God." "The object of existence, to every rational creature, is to enjoy a conscious union, in approbation, delight, and conformity, with the Being who is supreme in all excellence. To love and obey Him is to secure our own happiness, and to acquire the best means of promoting that of every other being within our influence. If our minds be not dead to just feeling, we must be sensible that this is a necessary truth.' "The obligations, then, to which we are here remitted, are comprehensiveness and diligence in our inquiries, openness to conviction, right estimation of evidence, and a steadfast adherence to its results."-Cong. Lec., pp. 16, 149-151.

MR. CLOWES, in a tract on The Importance of Right Views on Baptism, says: "The writer knew of an influential Independent minister in London, who told a Baptist friend that he considered believers' baptism to be more scriptural; and, when asked why he did not preach and act out his opinions, replied: 'he did not think the subject one of suffi cient importance to disturb his people about.'" Mr. C. adds: "But surely if so unimportant, he could have shown them that they need not be 'disturbed' by his acting conscientiously in regard to a trifle,-if on the other hand, the subject were important, he was bound not to mislead them. He had no need to live in conscious unfaithfulness in that which is least;' he was still more bound to be conscientious in a weighty matter." The number of those in the Independent, Wesleyan, and other denominations who neglect the Christian ordinance of immersion because it is not preached from their pulpits and practised by their bodies, is

larger than by many may be supposed. There are many, we believe, who hold office as class-leaders, occasional preachers, &c., who are far from being fully persuaded in their own minds that Pædobaptist sentiments have not the authority of Divine revelation, but who shrink from the examination of God's Word in order to a scriptural conduct, partly from the conviction that were they to sever themselves from their present connections their usefulness would be diminished. Obedience to God's commands is our duty and privilege, independently of results which we may correctly or erroneously anticipate. Suppose that Abraham had reasoned on probable results when God commanded him to offer Isaac or that Moses had reasoned thus, when commanded to enter the sea, or the mount, or to strike the rock, &c.? or that the children of Israel had thus reasoned in connection with God's requirement that the males should thrice a year leave their homes and repair to Jerusalem? that male infants should be circumcised? &c. Did not ten out of the twelve spies thus reason, and pronounce against attempting to possess the promised land? If obedience by a Pædobaptist brother should "disturb" some of his charitable and unsectarian friends, "we ought to obey God rather than men." Our endeavour should be, if possible, to live peaceably with all men; but to attain this we are not warranted in sacrificing a good conscience towards God. Whatever may be the results in isolated cases, there can be no exception on this ground from the obligation of obedience to Divine precepts: nor can it be true of us as a whole, if indeed eventually or temporarily of any, that disobedience to God will promote usefulness to man.

J. A. HALDANE, on Divine ordinances, says: "Our obligation to observe them, however, does not rest on our opinion of their suitableness, or of the benefit which we are likely to receive from them. They are all enjoined by the Lord, and if we observe them from regard to His authority, we shall experience the blessings connected with them. 'If a man love me,' said Jesus, ‘he will keep my words; and my Father will love him, and we will come to him, and make our abode with him' (John xiv. 23)."--Soc. Wor., p. 435.

Dr. INNES, Soon after his views on baptism had undergone a change, in vindication of his practice, wrote: "With regard to my usefulness, I conceive myself a very imperfect judge of it. Though apparently abridged, if it be for truth I am contending, my usefulness may be ultimately much more extensive than though the apparent sphere of it were greater, if I could not occupy that sphere without its being necessarily connected with the maintenance of what appears to me a certain portion of error. At all events the probability of usefulness can never be a plea for violating the dictates of one's own mind, and thus directly opposing the revealed will of God. Duty is mine. The measure of my usefulness depends on Him who reigns on high. It is only when conscious I am in the path of duty, I can with confidence leave the issue to Him who judgeth rightly."--Euge, and Epe., pp. 213, 214.

Dr. WARDLAW has said: "I rise superior to every timid and unworthy apprehension of injurious consequences. Consequences are His [God's], obedience ours. His will can never be at variance with His cause."-Ser. on John xviii. 36; p. 34.

ADDITA.

SECTION I.

ON THE DESIGN OF BAPTISM.

JESUS.-"Search the Scriptures."-John v. 39.

J. A. JAMES.-"Gather from the Scriptures, by a devout and careful perusal, some broad comprehensive views of its general purport and design in reference to doctrine, ceremony, and government."-Young Man's Guide, p. 122.

Dr. F. WAYLAND.-"Few things are more impressive than the act of Christian baptism. The candidate is buried with Christ... renouncing allegiance to the world which he formerly served. He rises from the water as Christ rose from the dead, to live a new life; a life of which Christ is the author and finisher. The act may be an offence to the world, but it is glorious in the sight of God, of angels in heaven, and saints on earth."-Prin. and Prac. of Bap., p. 68.

A. HEWITSON.-"Love of theory should have no existence in the mind of a disciple, whose single aim is to know the mind of Christ, as it is embodied in the Holy Scriptures."-Life, p. 82.

ON account of previous references to the design of this institution, lengthened remarks might involve unpleasant and unnecessary repetition. Baptism, according to the Scriptures, appears to have been an act of professed discipleship to Jesus, a practical declaration of repentance toward God, and faith toward our Lord Jesus Christ. Thus it was an initiatory ordinance. It was a putting on of Christ Jesus. Where churches were not formed, there could be no consulting of them respecting the baptism of candidates. Nor where they existed is such a practice mentioned in Scripture. Those who preached the Gospel appear to have baptized such as under their ministry professed faith in the only Messiah. Or they were baptized by others with their sanction. Some of the strictures of Dr. Halley on the Baptists for deferring the baptism of professing believers, when no evidence of insincerity exists, we leave to those Baptists who believe the practice to be defensible. To ourselves the alleged reasons on behalf of delay in such cases are not satisfactory. Delay of baptism, and baptizing at festivals, or on certain special occasions, commenced-as we believe-ages earlier than infant baptism. But if the practice commenced immediately after the apostolic period, it was too late for apostolic authority. Yea, if it had existed in apostolic times, unless apostolic sanction could be proved, that fact would not avail to authorize the practice. We believe that pastors of churchesnot to mention many persons who are not pastors-may claim from the Scriptures a right to baptize any believer, without consulting any person, although their position is different from that of apostles or evangelists. The present practice of many Baptist churches seems to transfer this right from the preacher of the Gospel to the church, wherever a church is in existence. We dispute not the church's right to receive or reject any candidate for membership, and to claim for the enjoined immersion its New Testament relationship to membership. But our present subject is the design of baptism, which we maintain to be the profession of repen

tance and faith; yea, of discipleship to Jesus. We believe that those whom John baptized professed repentance and faith in the coming Messiah, the baptism of our Saviour by John being, of course, a peculiar and an exceptional case; that the profession of discipleship to Jesus was expressed and designed by the baptism of those whom our Saviour himself by means of His disciples baptized, and of those whom the apostles subsequently baptized. See every record of this ordinance, and every reference to it in the New Testament.

Again, baptism is designed to represent the change which, when there is sincerity, has taken place in the subjects of scriptural baptism. Baptism supposes the candidate's previous defilement by sin and present death to sin; whilst the washing away of sin is in baptism represented. If this is correct, infants and unbelievers, as approved subjects of-baptism, are excluded. Hence, to Saul of Tarsus, it was said, "Arise, and be baptized and wash away thy sins, calling on the name of the Lord." We regard these words, when compared with others, as teaching that the washing away of sins, which is actually enjoyed by every obedient believer, is symbolically represented in baptism. Hence also the language of the apostle Paul when writing to the saints in Rome: "How shall we, that are dead to sin, live any longer therein? 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;" &c. (Rom. vi.). Baptism into Christ is baptism with a professing belief in Christ, devotedness to Christ, and enjoyment of the favour of Christ; as baptism into the name of the Father, Son, and Holy Spirit is baptism not simply by the authority of Father, Son, and Holy Spirit, but along with a professed faith in God distinguishing its recipient from all idolators; in Christ distinguishing its recipient from all who denied or doubted the Messiahship of Jesus; in the Holy Spirit distinguishing its recipient from those who knew Him not; or knew Him not as now abundantly given. Baptism into Christ, or into the name of the Father, &c., is baptism with a professed consecration to Christ, or to the Father, &c., and with a professed belief of enjoying the favour of Christ, or of the Father, &c.

Further, baptism is designed to remind us of the burial and resurrection of that Saviour, who is in baptism the professed object of faith. Hence the language of the apostle: "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. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection," &c. There is a likeness to Christ who died for sin, in the believer who dies to sin. There is a likeness to Christ, who, being dead, was buried, in the believer who, having died, is covered and encompassed with water as Christ was covered when shut up in the tomb of Joseph. There is a likeness to Christ who rose from the dead, in the believer who rises from the immersion to walk in newness of life. Also in the veritable condition of being buried and being immersed, of rising from the grave and of emersion out of water,

there is a resemblance. Yet when we speak of the likeness of the believer buried in baptism to that of his Saviour buried in the tomb of Joseph, and maintain that such is the likeness that one may be regarded as setting forth or representing the other, we are whilst justified by many of our Pædobaptist brethren-taunted with profanity in making a scenic representation of Christ's burial and resurrection by some others, who seem perfectly at home in descanting on what is consistent with "convenience," "delicacy," and "propriety." The word "buried," as connected with baptism and illustrative of its action, appears sorely to annoy some Pædobaptists. It is not, however, as has before been mentioned, of human invention, but of inspired authority and adoption. And what less can being buried with Christ by baptism into death mean, in the connection in which it is found, than that, like as Christ who died for our sins was buried, so we who have died to sin, are in our baptism buried? Of course this is very temporary; but we maintain that there must be something in baptism resembling a burial, on account of which the believer may properly, without inviting the scorn and deserving the ridicule of rational beings, be said to be "buried." If this is not the case, reflection is cast on One whom our opponents desire as little as ourselves to load with opprobrium. If we can be said to be buried in baptism-and if we cannot, why does the apostle so speak there must be in baptism that which resembles, and in this sense represents, the buried Jesus himself. Will our opponents deny this? And is anything more than this intended by any Baptist? We do not say that Dr. H., from whom the "scenic representation" is quoted by Mr. S., has been intentionally disingenuous. The qualification by which he confines the application of his remarks to some of the Baptists, may forbid the supposition. Nor do we say that no unguarded language has been used by any of the Baptists. Gross injustice, however, is done, both to the Baptists and to the Oracles of God, by Dr. H. and Mr. S., Prof. Wilson and others, who, again and again, speak of immersion as if there was and could be nothing in it, either expressed or implied, but putting into the water. The apostle of the Gentiles saw more, or he would not have written as he has done of being buried, and rising again, &c. (Rom. vi.; Col. ii. 12). The baptized person, in accordance with the design of baptism, declares practically in this ordinance his belief that Christ died, was buried, and rose again; as well as professedly his own death and rising to newness of life. Thus baptism, by the design of its Founder, is a professed personal dedication to the one God,--Father, Son, and Holy Spirit; a solemn act of consecration to the triune God. The baptized persons were supposed to have received the love of the truth, to come out from the world, and to pass through the water into the closest union with God's people; in this ordinance professing an entireness of future obedience to God. Hence, says the apostle: "Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom. vi. 6).

Finally, we believe it to be a design of baptism, as of the Lord's Supper, to direct our thoughts to Christ's coming again, and to our own resurrection at the last day. That which reminds us that, "Now is Christ risen from the dead," may properly remind us that He is also "become