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divine enactment, is just as reprehensible as the suppression of truth. "Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee and thou be found a liar." Pro. xxx. 5, 6.

The closing warning of the Book of God is timely and apposite. "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." Rev. xxii. 18, 19. In fact, the only effectual remedy and all that we plead for is a practical adoption of what every true Protestant professes to believe-is "The Bible—the whole Bible, and nothing but the Bible."

But let us notice, in conclusion, the several elements wisely selected by the Spirit of God as essential to Christian union. The urgent entreaty of the apostle is to "keep the unity of the spirit in the bond of peace.' Here is the thing to be done, but the question, How is it to be accomplished? suggests itself. Let us hear the apostle, while he enumerates the seven pillars on which the union of God's people depends. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." Eph. iv. 3-6. Briefly notice each of these items

1. One Body. What is meant by the one body? Of Christ it is said God "gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all." Eph. i. 22, 23. If one head with two bodies is a monster, what shall we say of one head with fifty? Let anyone attempt to enumerate the sects in Christendom which claim the same Head, and then ask himself, where is the one body? Protestant sects, at least, that profess to take the Bible as the voice of God, ought to be ashamed. If there is but one body, and if that one body is the Church, then most undoubtedly there can be but one Church. Let those who contend for more settle the question with Paul.

2. One Spirit. "If any man have not the Spirit of Christ he is none of his." Rom. viii. 9. No man can have the Spirit of Christ and refuse to obey Christ. Therefore the one Spirit is the Spirit of Christ, and the proof that we are in possession of that Spirit is obedience to His will. Denial of this amounts to absurdity.

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3. One Hope. The hope of being transformed into the likeness of our Lord and of sharing His glory for ever. When he shall appear we shall be like him, for we shall see him as he is." To be in possession of such soul-stirring expectation also calls for complete surrender to His will; for "every man that hath this hope in him purifieth himself even as he is pure.' 1 John iii. 3.

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4. One Lord. This is neither priest, nor pope, nor any other earthly potentate. 'For though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many), but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." 1 Cor. viii. 5, 6. Let the professor remember that Jesus Himself puts the question "Why call ye me Lord, Lord, and do not the things which I say?" Luke vi. 46.

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5. One Faith. This is not the book generally known as the “Confession of Faith," generously compiled by the "Assembly of Divines at Westminster." The "one faith" was preached, believed, obeyed and enjoyed sixteen centuries before that book existed. Who, that has tested the sword of the Spirit and felt its power, would be willing to exchange it for all the creeds in Christendom? The "one faith" is neither more nor less than the doctrine of Christ and His apostles; or in other words, Christianity as taught and developed in the New Testament. To this Jude refers when he says, Earnestly contend for the faith which was once

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delivered unto the saints."

6. One Baptism. As in order to realize the union of God's people we must have only one body, one Spirit, one hope, one Lord and one faith, so we must have but one baptism. What confusion and contradiction exist at present on this subject! Many contend for and practise the sprinkling of a few drops of water on the forehead of an unconscious babe, as the one baptism required by Christ. Others contend that the thing to be done is the immersion of believers in water. Others oppose both, and affirm that the one baptism is a baptism of the Spirit; while others, in defiance of the text, contend for two baptisms, one by sprinkling in infancy, and another by the Spirit at conversion. Surely if we appeal to the Book of God we shall find something more tangible and consistent than this confusion. As to the sprinkling of unconscious babes, no such practice or precept is to be found in the revelation of God to man; and indeed the most enlightened who uphold the practice never profess to find it there. It is, therefore, no part of Christianity. As to baptism in the Holy Spirit, wherever it occurred miracles followed. There are only two cases on record of this miraculous baptism. The first is found in Acts ii., and took place on the day of Pentecost; the other in Acts x., and transpired when the first-fruits of the gentiles were added to the saved. In both these cases the subjects spoke languages which they had never learned, and we cannot see why men should claim to have been baptized in the Spirit unless the same signs follow. The first baptism in the Spirit took place about A.D. 33, the second, A.D. 41, and Paul wrote to the Ephesians in A.D. 64, more than twenty years after. The baptism in the Spirit was not to be repeated, and as only baptism in water remained he could, therefore, say with consistency, "there is ONE baptism."

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If infant sprinkling is not to be found in the word of God, and if the baptism in the Spirit is not to be repeated, it will follow that the " baptism must be the immersion of believers. That this is evident appears even from the common version, without any parade of Greek. The whole matter might be conveniently couched under three questions, furnishing Bible answers only.

1. What is the action, called baptism? "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water." Heb. x. 22. "Therefore we are buried with him by baptism into death; that like as Christ was ruised up from the dead by the glory of the Father, even so we also should walk in newness of life." Rom. vi. 4; Col. 11, 12. 2. Who should be baptized? "He that believeth and is baptized shall be saved.' Mark xvi. 16. 'See, here is water; what doth hinder me from being baptized? If thou believest with all thine heart thou mayest." Acts viii. 36, 37.

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3. What are we baptized for? "Repent and be baptized every one of you

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in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Spirit." Acts ii. 38. "And now why tarriest thou? arise and be baptized and wash away thy sins, calling on the name of the 'Lord." Acts xxii. 16.

It is thus evident, baptism is immersion, that believers only are proper subjects, and that the design of the ordinance is the remission of sins.

7. One God. Yes, "one God and Father of all, who is above all, and through all, and in all." What a simple, solid, immoveable foundation! It first makes us one, and then enables us to "keep the unity of the Spirit in the bond of peace." One body composed of many members; one Spirit which animates the body; one hope which enables us to enjoy things unseen; one Lord who directs and governs all; one faith which is able to perfect the body; one baptism which brings us into Christ and the enjoyment of salvation; one God and Father of all, who fills and cheers the hearts of His people.

And now in conclusion, since the principles of Christian union are few, clear and simple, let all who desire serenity of soul, the prosperity of Zion, and the conversion of the world, receive them. And may every true disciple buckle on the whole armour of God till the sword of the Spirit shall slay every foe and the knowledge of the Lord cover the earth as the waters cover the channels of the mighty deep.

CHURCH OVERSIGHT AND SUNDAY SCHOOLS.

"WE have but to maintain purity of doctrine, adhere firmly to principle, and live under the constant smile and approbation of God, and the 'little one shall become a thousand.' From what I know of the present state of the Churches composing our Union, I am happy to bear witness to the great improvement that has taken place in their social condition and Scriptural organisation, and I cannot see why our Churches may not become models of good government, as by God's grace, we are examples of disinterestedness in the Ministry. The New Testament, faithfully followed, will secure order, unity and progress. We would earnestly recommend our friends to make it their study, especially that part bearing on the government of the Church. If we are to have government, we must have governors, and the New Testament gives ample directions to the Church in selecting suitable persons for the office. (See Tim. iii. 1-7; Titus i. 5-9.) The apostle enjoins the duty of submission to the rulers appointed by the church (Heb. xiii. 17; 1 Thess. v. 12), and it is worthy of remark, that those churches in our Union who have among them duly appointed pastors or rulers, as set forth in the Bible and our Testimony of Union, are not only saved from periodical explosions,' but are the best organised and make the greatest progress. There is a notion indulged in by some of our friends, that such a course would destroy equality among the ministers. They say, 'We are all on a level.' 'It will demolish our liberty and ruin independency.' 'We will have no rulers over us.' I am afraid that it is to this spirit that the want of Scriptural organisation is to be traced. But we ask, Are such statements correct? Are they reasonable? Are they Scriptural? We emphatically answer, No. There are no two men in any of our Churches that are equal in every particular. The Almighty has

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* From the President's Address at the last Annual Assembly of "Free Gospel Churches," held in Liverpool.

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not only made a difference in the human face, for in gifts, talents, grace, and circumstances there is a diversity. Is it not unreasonable to put a man in an office, when he has neither time nor ability to perform the duties of such office; or to expect the same amount of service from a man with two talents as from a man possessing five? The Word of God is clear on this matter. While the Divine Being gives the right of Christian citizenship and equal privileges to all believers, He ever bestows a 'diversity of gifts.' (See Matt. xxv. 15; 1 Cor. xii 4-11; Eph. iv. 11; Rom. xii. 6-8; 1 Pet. iv. 11.) We would urge the various churches to select, according to Divine arrangement, gifted brethren, and publicly set them apart to the office of pastors, and show them proper deference, not only assisting them in maintaining order and Godly discipline, but esteem them very highly in love for their work's sake.' Let the pastors give proof of their love and tender regard for the flock, by making sacrifices to serve them. 'Instant in season, out of season,' taking the 'oversight not by constraint but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.' The Annual Meeting will, no doubt, before its sittings terminate, take cognisance of the leading subjects that have during the year engaged the public mind, and it will be necessary to take action relative thereto.

I would suggest a congratulatory address to our beloved Queen, on the restoration from the jaws of death of the heir presumptive to the throne, for I am sure that more loyal, orderly, and devoted subjects of our Sovereign do not exist than the Nonconformists as a whole.. Another grave subject claims our earnest attention: The relation of the Church with the State.' As we stand in the front rank as voluntaries, it is for us to be prepared, by voice and vote, to remove one great handmaid to Popery and intolerance, viz., the State Church; and if certain parties want priests, vestments, and a ritual, let them by all that is just and reasonable pay for them. Another matter of great importance to us as a connection, is the question of National Education. Composed as the great bulk of our churches are of the working classes, the Government Education Bill will affect us in no small degree, inasmuch as the money of the ratepayers is, in many instances, expended to propagate error the most dangerous and souldestroying. It is truly lamentable, that while the Popish countries of Europe are wresting the education of the people from the grasp of the priests, Protestant England has passed a law, which in effect gives the training of our children in many places into the hands of the emissaries of Rome. It behoves every parent to be on the alert, lest their children are captivated by those who, By good words and fair speeches deceive the hearts of the simple.' We should not only be on our guard against the evil, and try by every lawful means to remove it, but we should bend all our energies to make our Sunday-schools as efficient as possible. To make our schools the means of imparting a sound and saving acquaintance with the Holy Scriptures, pious, well informed, judicious, and zealous teachers inust be found by our churches, and their valuable services supplemented by the prayers and liberality of our people. In making choice of members of Parliament, let us beware of the clap-trap of party, and only vote for those men who will pledge themselves to oppose, by all lawful means, the arrogant claims put forth by an interested priesthood, and, to their utmost ability, support those measures that will give Religious Equality to the

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Churches, and promote happiness, temperance, and Godliness among the people. In conclusion, allow me to urge upon every delegate present, the great importance and absolute necessity of personal consecration to God, and unwearied zeal in extending the kingdom of our Lord and Saviour Jesus Christ. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do towards you; to the end He may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints.' Amen."

THE ELEMENTARY EDUCATION ACT.*

IN Rural Districts.-The result accomplished already has been to establish the Church of England as the great educating body. At the Sixty-first Meeting of the National Society for Promoting the Education of the Poor in the Principles of the Established Church, held at Willis's Rooms, on June 11th, Mr. Disraeli delivered an address. After remarking that the applications to the Privy Council for building grants had been made almost entirely by the Church of England, he then said, "It is therefore clear that even at this moment-of great discouragement and disadvantage as many of us feel-the Education of the people of England is mainly in the hands of the Church of England."

Nor is this mere rhetorical language, but of sober, and to us, and we think to you also, alarming fact. In the rural districts the establishment of School Boards, has been strenuously opposed. The Clergy have almost unanimously fought against them. Sometimes most untruthful statements have been circulated as to the probable amount of the Education rate; and frequently the screw has been severely applied to induce ratepayers to vote against the proposition for the formation of Boards. Very recently, two men in the parish of Ashford, Salop, were evicted from their houses because they voted for a School Board.

We are perfectly aware that the opportunities for direct religious teaching in Public Elementary schools are now limited to the commencement and close of the school meeting; but there is always an influence pervading a school, which must be felt. The influence most potent in village schools is that exercised by the clergyman and his wife.

Something has recently been written, in the London Quarterly Review, about the superiority of the English Denominational schools above the Irish Non-vested, because of the existence in England of responsible committees. You, who are well acquainted with the real state of things, are aware that practically these schools are entirely under clerical control. The influence that will be felt by your children will be

(Firstly) that of Romanizing teaching.-The recent judgment delivered by the Judicial Committee of the Privy Council in the case of Sheppard v. Bennett (Vicar of Frome), has robbed us of the belief long dear to so many, that the Established Church is the bulwark of Protestantism. Mr. Bennett was charged with teaching the objective presence of Christ in the Holy Communion, the sacrifice of Christ in the Communion, and the adoration of Christ in the consecrated elements. The judgment, in effect, declared that Mr. Bennett's teaching was not contrary to the law, but protested against his words "as rash and ill judged, and perilously near a violation

*From a paper by a Wesleyan Minister, published by the Central Nonconformist Committee.