this report. We believe they are sound | to have it pointed out. If not, we must baptist principles; and the discussion conclude that it is but a voluntary sosince elicited, we think, fails to shake ciety after all, created by the churches the foundation upon which they are or individuals composing them for a based. Brethren taking the opposite specific purpose. And it still remains ground, and contending that the church an open question, which is the most exas instituted by Christ possessed all the pedient form of organization—that on agency it needs to carry forward the the basis of life membership or of delework of the world's evangelization, gation from the churches? This, in our have advocated a missionary organiza- estimation, is the real question at issue. tion, growing out of the churches and That any number of churches or of composed of its representatives, charg- individuals contributing to the cause of ed with a distinct commission to fulfil, missions, are competent to create a fiscal with which their authority ceases. But agency through which to transmit their the question still returns, Is this an funds to the destined object, we think ecclesiastical or is it a voluntary organ- admits of no doubt. But by what means ization? If it is an ecclesiastical it can be done most equitably, most organization, it has a divine warrant safely, and most efficiently, admits of a and divine authority, otherwise it is an difference of opinion. Each of the invasion of the prerogatives of Christ proposed ways has its advantages and and the rights of his church. But where its difficulties and dangers. We hope the is the scripture warrant for any such discussion will elicit truth and direct to ecclesiastical organization? We wish the best means of securing this object."

BETTER TIMES.

BY THE REV. J. M. CRAMP, D.D.

THEY are coming. Better times are coming. We do not refer to worldly matters, such as agriculture, manufactures, trade, and commerce; though we believe, with regard to all these, that great improvements are yet to be made, and that good times will follow the establishment of the principle of universal brotherhood. Our reference is to things spiritual.

There is a precious promise in Isaiah xxv. 8, " And the rebuke of his people shall he take away from off all the earth." We consider this promise as applicable to the true church of God, founded at Jerusalem, and afterwards extended to all nations.

"Rebuke" is disgrace, reproach. The servants of the Lord have endured it from the beginning. But it was "no

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strange thing that happened unto them." The Saviour had foretold that "all manner of evil" should be spoken against them, and it came to pass. Jews and gentiles agreed in treating them as the filth of the earth and the offscouring of all things." In the early ages, the greatest opprobrium was attached to the profession of Christianity, and its friends were subjected to accusations of the vilest kind.

Then followed wealth and power, relaxed morality, and extensive willworship. Spiritually-minded men protested. They pleaded for the "old paths," but their pleas were urged in vain. They claimed the right of choosing and acting for themselves, and withdrew from fellowship with corruption. For this they were called schis

matics and heretics, and the worst epithets by which contempt and scorn have been indicated, were employed by their opponents in order to expose them to public indignation. Jerome set the example in his writings against Vigilantius, which abound in filthy invective unfit to be repeated; inferior men sheltered themselves under the authority of his name, and for a thousand years and more the advocates of scriptural godliness met with perpetual rebuke from an ungrateful world and a pagan- | ized church. Nor must it be forgotten, that the superstitious follies of the middle ages were identified with Christianity. Men were told that what they saw and heard was religion; it was all the religion they knew, and they could not help despising it, as unworthy of God and unfit for man. They were right in the inference, but wrong in the application. What they despised was not Christianity-the reproach was therefore essentially unjust.

To a considerable extent the reproach has been removed. Nevertheless, much still remains. There is a very general assumption of the Christian name by men who believe not the truth, and that is a reproach. There is much reliance on power, and law, and high patronage, and that is a reproach. There is intolerance the requirement of uniformity-the denunciation of all who do not come up to some human standard, and that is a reproach. There is disunion, the spirit of the sect dividing those who agree in the essentials of the gospel,-and that is a reproach. There is apathy, a state of feeling sadly disproportioned to the claims of divine love and the attractions of immortality, and that is a reproach. There is unfruitfulness, and languid energy, and, consequently, very limited success,--all this is a reproach. The sons of Zion may often exclaim, "We have not wrought deliverance in the earth."

God has promised to take away the rebuke. He will keep his word. We do not know in what manner it will be done, whether in a gradual or a sudden way, whether by extraordinary events, or in the ordinary course of procedure. Probably it will be accomplished by acting on the church-by a mighty and general outpouring of the Spirit, producing a glorious revival of godliness. Then will men turn from tradition to truth, from the form of piety to its power; the church will be purified, and restored to its original constitution and order; a holy influence will be exerted, both by individuals and communities; all who love the same Saviour will love one another, and give practical proof of it, and the result will be, that religion will become honourable, and good men will be respected and revered-deservedly so. The rebuke will be taken off.

We have said that there has been already a partial fulfilment. It took place at the Reformation; and, since then, in the advancement of religion within the last hundred years. Whatever reason we have to lament existing deficiencies and evils, we think it may be proved that Christianity has now a higher place in the esteem of mankind, in the countries called Christian, than it ever had, and that in other lands it is gaining ground in all directions.

It may be objected, that on the continent of Europe there is an immense amount of neology, infidelity, and even atheism, and that, consequently, ruinous influences must be at work. This is true, but it is also true that the recent changes in that part of the world have operated and are operating most beneficially for Christianity. Italy asks for the bible, Austria admits the colporteur, the missionary, and the tract distributor; the servants of God may now range at will in countries that were once closed against the truth, and speak freely on religion without fear;

PROVOCATION TO LOVE.

BY THE REV. THOMAS SWAN.

above. The native enmity of their | victims of arrogance and pride. But hearts is destroyed, and they are now when precepts on this subject come blessed with love-the "love of God shed abroad in their hearts by the Holy Spirit which is given unto them." Supremely now do they love him who alone is worthy of the affection of their souls; his character, his law, his word, his ways, his people. Under the dominion of love they now live, which is a blessed state. Loving Him who first loved them, they love all his disciples, of every name, who resemble him. Nor can malice be cherished in their loving hearts-that fire of hell cannot burn there, for ever it is put out, nor will the powers of hell be able to rekindle it.

But it is the duty of Christians to "provoke" or excite "one another to love," which they may best do by showing an affectionate disposition, a loving, kind spirit in their mutual intercourse. Example is better than precept. Actions speak louder than words. This kind of provocation-that of example, will prove resistless. Cold, dry precepts on the subject, from whatever quarter, will effect but little. Men may talk much of love, and show but little to a brother in distress; just as they may talk eloquently about humility, while little discernment can perceive they are the Birmingham, May 2, 1849.

recommended by example they will be all-powerful; when it is seen that Christians are living in the love of God, that they are acting a humble, kind, benignant part to others, and particularly to those with whom they are more immediately connected in church fellowship or otherwise; that their love is not in "word only, or in tongue, but in deed and in truth" and that it leads to sacrifices of various kinds, in such cases precepts on the subject will come with power, and the taught will be ambitious to emulate their teachers.

It is then, in a word, the duty of Christians to provoke each other to love, by example and conduct, entreaty and exhortation, by being "kindly affectioned one to another, with brotherly love, in honour preferring one another," by "following the things that make for peace, and things whereby one may edify another," by repressing all angry feelings, guarding the first sparks of strife lest they should kindle into a flame, in every way endeavouring to increase love among brethren, and in order to this, as far as possible, removing all obstructions and stumblingblocks out of the way.

THE NEW TESTAMENT USE OF THE WORDS SCRIPTURE AND

BAPTISM.

THE late Dr. Chalmers, in that part | What I mean is the appropriate and special designation given by the Jews, in the days of the Saviour, to their scriptures, and which designation from the very outset was also given to the Christian scriptures-from the moment they were published, or at least from the moment they were known to have come forth either from the hands or under the sanction of the apostles. You are aware that what originally was the

of his "Institutes of Theology" which treats of the Evidences of Christianity, makes the following observations :

"There is one remark of the utmost importance that you should attend to and appreciate, as you will find in it a most unequivocal proof of the veneration and confidence in which the books of the New Testament were held from the very first, and throughout all the succeeding ages of Christian antiquity.common designation, expressive of all