thing as a National Church. We may, for brevity's sake, use the expression "Church of England," but in the light of truth it is a nonentity. The assembly of England!!! It is, however, not only naturally but spiritually impossible, at least until all who are born naturally are also born spiritually. Those, whom Christ acknowledges as sons of God, are expressly denied to be so by national or natural birth. John i. 12, 13. 1 Cor. v. 16, 17.

3rd. All societies which, through system or negligence, admit or retain, knowingly, unconverted persons, are not Churches. Compulsory or national or Established Churches, are therefore not Christian Churches, not assemblies of God. None of them make a credible profession of faith the term of admission. Many true and excellent Christians belong to these societies, but then christian excellence is not required by the bodies to which they bebelong. Hence those bodies are not Churches.

Even Methodist classes are not Churches. Nor is the Methodist Society a Church. By John Wesley's rule, all are admitted "who wish to be saved:" and as multitudes wish this, who never wish to obey Christ, Christian Churches they cannot be. Their Classes may be a very useful means of instruction, but they are not more Churches than Bible Classes or Sunday School Classes.

FREE CHURCH OF SCOTLAND.

The year 1843 will long be remembered as the date when hundreds of Presbyterian ministers severed themselves from the Established Kirk of Scotland, and left their places of worship, their comfortable homes, and their yearly incomes, rather than acknowledge the right of the State to control the internal affairs of the Church of Christ. Such a decision must have been the result of heart-felt sincerity. The affection manifested by tens of thousands of the people, following their nonconforming Pastors, was deeply interesting, and the voluntary sacrifice of the Ministers was truly noble. The transac

tion, with its striking details, will be enrolled amongst the sublimest records of history. The Ministers and their people, cast themselves on the voluntary principle, and demonstrated that it was equal to the emergency.

On such an occasion the admiration of the act is apt to mislead the judgment, and there is an unwillingness in generous minds, to examine the principles and designs of the actors with any thing approaching to severity of scrutiny. But it must not be forgotten, that these nobleminded persons are connected with Christianity, and therefore must be judged of by the Word of God, the only standard in the Church of Christ. These Seceders have, unhappily, some erroneous views of principle: for instance, they warmly affirm that they will not render unto Cæsar that which belongs to God, though they are prepared to render unto Cæsar all the authority which the Government can reasonably demand. But when they come to the application of this admirable principle, they destroy the foundation on which the principle is built.

The Church of Christ, the true Church of Christ, should rely on Christians to uphold and maintain the ministry of the gospel and the worship of the true and living God, without looking for, without consenting to receive, any pecuniary aid from the State. The Seceders, on the contrary, are willing to receive their incomes from the Government; and their complaint is, that the Government was not satisfied with managing the stipends of the Ministers, which they call temporalities; but also insisted upon interfering with the nomination and appointment of Ministers, without the consent of the people of their charge. They forget that "the Lord ordained, that they who preach the gospel should live of the gospel," and they put an ordinance of man's invention in its stead, that they who preach the gospel should live of the Government. Give the salaries of the Wesleyan, the Independent, and the Baptist Pastors and Evangelists, into the hands of Sir James Graham, as Secretary of State, and would not it be his duty to advise the Commons,

that before the House voted these Sectarian Supplies, they must inquire into the internal workings of the Churches amongst which these Ministers laboured? The internal government of the Churches, and the payment of ministerial stipends, can only be safely and scripturally confided to those who are members of Christ's mystical body. The kingdom of Christ has its seat in the hearts of converted men and women, and there only; and no control, no interference can be allowed to Statesmen or Governors, without rendering unto Cæsar the things which belong to God. A. D.

BAPTIST WORTHIES.-No. 1.

It is desirable that the young members in our Churches, and the Teachers in our Sabbath Schools, should know something of the great and good men who took part in the struggle for civil and religious liberty two hundred years ago, and who became the fathers and founders of many Baptist Churches in various parts of this country. In the middle of the seventeenth century they were men of renown, valiant for the truth, sufferers for Nonconformity, and ministers of unquestioned piety and talent. Among others that may be noticed in future, Hanserd Knollys deserves a prominent place in the temple of Baptist Worthies.

This excellent man was a native of Lincolnshire, and enjoyed the privilege of descending from godly parents, who spared neither labour nor expense to promote his early education. Amid all the visions and vivacity of youth, he left his "sweet home" for the University of Cambridge, where "it pleased God, by the foolishness of preaching," to turn him from darkness into marvellous light, and to count him faithful by putting him into the ministry. With no ordinary reputation and success he finished his studies in that seat of learning, became Master of the Free Grammar School at Gainsborough, was afterwards ordained by the Bishop of Peterborough, and presented to the living of Humberstone, in his native county. As a testimony to his zeal and desire for

usefulness, it should be known that in the early part of his ministerial course he often preached four times on the Lord'sday, besides sermons on holy-days and at funerals. Not quite two years had passed away in the first scene of his labours before he resigned his charge, finding the terms of conformity at variance with the claims of conscience, and with the demands of the Bible. Attention to the points in dispute between Conformists and Non-conformists, decided him to leave the Establishment, and to cast in his lot with the noble band of Puritans. Forbidden by the Bishop to preach any more in Lincolnshire, he went to London, where he soon felt the severities of the Spiritual Courts. Finding that persecutors were tracking his steps with all the eagerness of blood-hounds, he sought refuge in the newly-planted Colonies of America, but even there "bonds and imprisonments awaited him;" for in that distant wilderness the Pilgrim Fathers established religious uniformity which they had condemned at home. At the end of five years he returned to his own country, at the request of his aged father. He landed in England Dec. 24th, 1641.

The Star Chamber and Court of High Commission had just been abolished;Strafford had perished on the scaffold;Laud and the Bishops were impeached;— and every thing portended political storms and earthquakes. Just as these events had taken place, our Worthy reached London in reduced circumstances, though not without a large circle of friends, who advised him to commence a school on Tower-Hill, for the education of young men both for the christian ministry and for secular employment. Afterwards he was chosen Master of the Free Grammar School in St. Mary Axe, from which he was soon driven by intolerance. Being without a pastoral charge, he preached wherever opportunities were found, some: times in London, at other times in the country, in camps and on the highway, in Parish Churches and in Dissenting Chapels. Before this time he had joined the Baptist denomination, and was instrumental in the conversion and baptism of

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the fear of man, unmoved by threats of persecution, firm as a rock in the path of duty, he journeyed far and near "preaching the things concerning the kingdom of God and the name of Jesus Christ, and baptizing both men and women.' At no period in the History of England did the Controversy on Baptism engage more of public attention than during the lifetime of Hanserd Knollys,-when Baptist Ministers in all parts of the land preached, explained, and defended their views of this ordinance; published books, pamphlets, and sermons against Infant Sprinkling, and held public discussions with ministers of other persuasions, in the presence of vast multitudes of people.

The good man whose life we are sketching, became exposed to renewed persecution. On one occasion he was stoned out of the pulpit; at another time his enemies shut the church door against him and his hearers, whereupon he preached in the church yard; but even this gave umbrage to the Presbyterians, who were now in power. Having gone into Suffolk to make disciples, and to immerse them according to the plan of the Apostles, he was taken into custody and sent a prisoner to London; but when the time came for his examination before a Committee of the House of Commons, his arguments so completely silenced his enemies that he came off in triumph, and an order was granted, "that Mr. Kiffin and Mr. Knollys be permitted to preach in any part of Suffolk at the petition of the Ipswich men." This victory cost him £60,— "Which," said this noble man, "I put upon Christ's score, for whose gospel, and preaching Jesus Christ, I was stoned out of the pulpit, prosecuted at a privy sessions, fetched out of the country sixty miles to London, and was constrained to bring up four or five witnesses of good report to prove and vindicate myself from false accusations."

Whilst Pastor of a large Church, gathered by his own labours in Great St. Helen's, London, the Presbyterians looked upon him with any thing but christian feelings, and at last cited him before a

Committee of their Divines, who forbad him to preach any more without their permission: but he had read the New Testament too much, and knew the rights of man better than to be turned from the path of duty, or to be awed into tame submission by such an insolent prohibition. After the Restoration, he was confined in Newgate till the coronation of Charles II; and when the Conventicle Act became law, he suffered new trials in common with Bunyan, Keach, Bawfield, and others, of whom the world was not worthy.

Great changes marked the life of this pious and learned man. Sometimes he was worth hundreds of pounds, at other times he was without food, without money, and without any certain dwellingplace. "First he and his family were forced from Lincolnshire to London; then from London to New England and back again. Another time, they were obliged to remove from England to Wales, and after this, twice from London to Lincolnshire. Another circuit was from London to Holland, thence into Germany, thence back to Rotterdam, and then to London again."

At the close of his long and eventful life he said, "my wilderness, sea, city, and prison mercies, afford me very many and strong consolations. The spiritual sights of the glory of God, the divine sweetness of the spiritual and providential presence of my Lord Jesus Christ, and the joys and comforts of the Holy and Eternal Spirit, have engaged my soul to live by faith. I am a very unprofitable servant, but by the grace of God I am what I am."

In the month of September, 1691, and at the age of 93, this venerable Worthy of the Baptist denomination came to his grave, "like as a shock of corn cometh in in his season." "9

SABBATH SCHOOLS.

T. P.

A space in this little Periodical is to

be devoted to hints or information on the subject of Sabbath Schools. So important

have become the labours of the friends of Christ in this department, that help and counsel should be amply furnished.

Sabbath School Teachers must READ. The character of the present times demands this. The elements of knowledge are now so extensively diffused, that high qualifications are required in one who would become "a teacher of babes." And the limited opportunities of cultivating the mind which many enjoy, on account of their engagements in business, make it necessary that information should be furnished in the shortest, and most interesting

manner.

Nor is it to be overlooked, that the press is employing its efforts to revive AntiChristian principles, to teach the coming generation a religion of form, instead of the religion of the heart; a religion of ceremony and pomp, instead of one "of righteousness, and peace, and joy in the Holy Ghost." Sabbath School Teachers must read, that they may understand, and understand, that they may refute these errors. Infidelity prevails, perhaps to a greater extent than we imagine (for it hates the light), and they must be prepared, not only to teach the principles of Christianity, but the reasons by which it is sustained, the foundation on which it rests. Church Establishments (as they are commonly termed) are using every means to support their claims, and extend their power; the teachers of our youth must be prepared to vindicate themselves as Dissenters, and to state on what grounds they separated from an hierarchy, ancient, and titled, and endowed. Popery—the religion which delights the eye, pleases the ear, and lulls the conscience whilst it fosters the corruption of depravity—is evidently multiplying its converts: the genuine principles of Protestantism, for which Reformers laboured and Martyrs shed their blood, must therefore be maintained and taught. Nor is it less necessary to study the intimations of Prophecy, that at this awakening and solemn period in the history of the world, the rising generation may be induced to watch the movements of Providence, and discern the signs of the times. On all these points, it is ín

THE LAST HOURS OF JNO. FOSTER. (Extracted from the Funeral Sermon by Thos. S. Crisp.)

I hasten to notice, briefly, the closing scene of his life. His disorder was a pulmonary consumption, which, though mercifully attended with very little suffering, continued for a long time to undermine his frame.

It will not be expected that I should give, at any length, the sayings of such a man at the close of life. Of himself he was always disinclined to speak; and this feeling remained strong in his mind to the last.

*

*

I may, however, without impropriety, refer to one or two expressions, as being likely to gratify and benefit many who are present.

Speaking of his weakness to one of his two servants, who had both lived with him for about thirty years, he mentioned some things which he had not strength to perform; and then added, "but I can pray, and that is a glorious thing." On another occasion, he said to his attendant, "trust in Christ, trust in Christ."

At another time, the servant heard him repeating to himself the words, "Oh death! where is thy sting? Oh grave! where is thy victory? Thanks be to God, who giveth us the victory through our Lord Jesus Christ." A few weeks before his death, to an intimate friend, he observed, in a very serious and impressive conversation, that "in old age the defects and sins of former years rise vividly before the view;" at the same time referring to the peace springing from the assurance of their being forgiven. At some length he then

On Saturday, October the 14th, the day before his death, he complained of feeling some confusedness in his head, and was much oppressed in his breathing; he was therefore obliged, that day, to desist from his usual practice of hearing some one read to him, and finding it very difficult to converse, he requested to be left quite alone during the afternoon and evening. This desire was complied with; some of his family going occasionally into his room, but so as not to disturb him, till the usual hour of retiring to rest; they then particularly requested that some one might be allowed to sit up with him through the night. This he never would permit, and now steadily refused it; particularly desiring that all would go to bed as usual. He was therefore alone, except that an attendant once or twice went in to look at him, and at the dawn of the Sabbath morning saw him laying, apparently, in a peaceful slumber. Visiting an hour afterwards, she found him a corpse; his hands stretched out and his countenance so tranquil, as to make it unquestionable that his spirit was dismissed without a struggle, and probably without any suffering what

to this important subject, that the Independents, or Congregationalists as they now call themselves, have made it, this year, the subject of their Annual Lectures. Doctor Halley, of Manchester, has been selected as their champion, to achieve the difficult task of proving that sprinkling is baptism, and of reconciling baby-sprinkling with Scripture and common sense. Among other means, employed for this purpose, he asserts that a man may be dipped without being immersed; that in the passage, "buried with him by baptism into death," the burial means a washing (washed with him into death!!). He also affirms, that all are baptized who believe they are, whatever the time or manner in which the rite was observed, just as persons, substituting water for wine at the Lord's-Supper, must be regarded as keeping that ordinance because they believe it to be kept!! And by way of giving emphasis to his arguments, he modestly assures his audience, that "when there is no sectarianism, the Baptists do not press for the signification of a word." What Dr. Halley means by "sectarianism," we cannot tell. If pleading for immersion is sectarianism, we should suppose that to plead for sprinkling, in the name of a whole denomination, must be sectarian too. But the good Doctor is angry, and we freely forgive him. Had we a task half as hopeless as his to perform, we should ourselves be vexed. That the Independents, in moving as a body into the baptismal controversy, are giving more attention to the subject than it has received from any other denomination, we rejoice. It shews them to be in earnest, and will compel them, we hope, henceforth, to allow the Baptists, without being denounced as bigots, to be in earnest also. Such nonsense, however, as that to which we have alluded above, we do entreat them, for their own honour and that of their champion, not to repeat. Surely it is better to confess difficulties, than to grow angry and utter absurdity, in vain attempts to master them. The Denomination of Milton, Bunyan, Gill, Howard, Gregory, Stennett, Foster, Carey, Hall, Robinson, Fuller, Carson, Yates, and