WHAT IS THE GENERAL BAPTIST ASSOCIATION? 265

It

But thirdly, the main reason for retaining the "General" is, that we have no intention of "dropping" our ORGANISATION. It increases our individual usefulness. It evokes, stimulates, and directs the energies of our churches. It saves us from the perils of a hard and naked individualism. It lessens the temptations to church selfishness. is, under present circumstances, THE way by which we can make our LARGEST CONTRIBUTION to the kingdom of heaven. No other Baptist organisation, now in existence, offers us these advantages. County Associations do not, for we are in TWENTY counties. The Baptist Union does not it has hardly reached, as yet, the condition of a living organism. Our organisation is, therefore, our royal road to the utmost serviceableness to Christ and to men, and therefore it is a necessity; and while the fact exists, no advantage would come from dropping the name, and suffering the phenomenon to go through the religious world unlabelled.

Another advantage in the retention of the name prized by some is, that the word "General" saves us from being publicly identified with a creed we never held, and to which, in some of its forms, we cherish a "clenched antagonism." Baptists are supposed to be Calvinists. We are not Calvinists. We have no right to the honour of a place in that distinguished theological succession. Most Baptist churches are based on a Calvinistic creed. Ours are not. Some Baptists are decided, undiluted, uncompromising, "hard shell" Calvinists-Calvinists that outCalvin Calvin, and are so "particular" that they leave the world to save itself as best it can. We rejoice that these are a diminishing number; but whilst there is one, there is one too many. The most true and useful course for us to take, is that of preserving our denominational integrity, and using a name that denotes our ruling theological beliefs.

5. But why are you called General Baptists of the NEW CONNEXION ? Because of the position taken by our fathers one hundred and nine years ago. They found the General Baptists of that time lapsing into formalism, inactivity, and an unscriptural conception of the Person and Rank of Christ. They therefore withdrew to seek fresh life and fuller; and declared themselves in accord with the evangelical faith, as philosophically expressed and ordinarily understood, concerning the Divinity of the Lord Jesus. We are not Unitarians, though believing fully in the unity of God; for, in the language of our brief creed, "We believe that our Lord Jesus Christ is God and Man united in one Person, or possessed of Divine perfection united to human nature, in a way which we pretend not to explain, but think ourselves bound by the Word of God firmly to believe."

III. WHAT IS THE GENERAL BAPTIST ASSOCIATION DOING?

Much that cannot be tabulated; for man's best work is often too subtle and spiritual for church registers: but these things may be noted as part of our works.

Nourishing the spiritual life and activity of the 25,000 Christians who form the membership of our churches.

Teaching 35,000 children and young people in Sunday schools.

Preaching the gospel, in its largest and freest form, in about two

hundred towns and villages of England, by means of four hundred local preachers and over one hundred pastors.

Training a dozen men for the ministry of the Word at CHILWELL COLLEGE, near Nottingham.

Proclaiming Christ to the people of ORISSA by the lips of more than two dozen missionaries or native preachers. Forming Christian churches and caring for orphans in India.

Witnessing for primitive Christianity in the Via Urbana, Rome, by means of Mr. Wall and Paul Grassi.

Working for the evangelisation of our country by the HOME MISSION. Aiding in the erection of chapels, and in freeing those already built from debt, by means of the BUILDING FUND.

This Association of churches is therefore a living, active, happy, and beneficent organisation, framed on the lines of eternal and man-redeeming truth, animated by high and unselfish aims, thoroughly joined together and compacted by that which every joint supplieth, faithful to conviction without narrowness and bigotry, and loyal as a brotherhood to Christ and to each other, without any diminished regard and affection for the family of God throughout the world.” JOHN CLIFFORD.

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Joseph Yates.

WHEN the pale messenger has borne a beloved husband and father to the tomb, the bereaved heart desires some abiding memorial of the spirit no longer pent in mortal clay. To meet this chastened emotion is the design of the following notice. The deceased Joseph Yates, of Leicester, was born at Cauldwell, near Burton-on-Trent, August 24, 1797. He was the eldest son of the late Thomas Yates, formerly General Baptist minister, of Thurlaston, and brother of the Rev. T. Yates, of Kegworth.

Blessed with pious parents, his long and exemplary life was a noble comment on the inspired saying, "Train up a child in the way he should go, and when he is old he will not depart from it." Removing to Leicester in early life, he began to attend the ministry of the late Mr. J. Deacon, of Friar Lane. The Lord opened his heart; he applied for membership with the communion of saints, and was baptized May 2, 1819. In 1821 the venerated pastor died, and subsequently events arose which led to the formation of a third General Baptist church in the town. Full of zeal and love to the Saviour's cause, the young man threw his whole energies into the new movement, and in 1824 land was purchased in Dover Street, and a "neat small chapel, fifty-one feet by twentyeight feet, was erected and opened for public worship." Our departed friend was chosen one of the trustees, and also a deacon of the church.

In 1826 the infant community gave a unanimous invitation to the late Rev. J. Goadby to become their minister, and for twenty-two years the honoured pastor found in Joseph Yates an energetic helper, a wise counsellor, and a faithful friend. In 1827 the church resolved to commence preaching at Whetstone, and the active deacon now entered on the work of an evangelist. For a series of years this devoted servant of the Lord preached the Word with acceptance and success. Mr. Yates evinced considerable interest in the juvenile members of the church. By his encouraging words several young men in successive years were induced to employ their gifts in prayer, exhortation, and preaching. His place was rarely vacant in the house of God during the hours of public service. The testimony of one now in mature years is, "When quite

PUT ON YOUR BRAKES.

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a youth, and setting out in the way to heaven, the spirit and example of Mr. Yates was a constant stimulus to me. If I went to the seven o'clock Sunday morning prayer-meeting, to the Monday or Wednesday evening services, his face was seen among the worshippers, and his voice was heard in fervent prayer or holy song."

In the year 1850 our beloved friend became identified with the Charles Street Baptist church, then under the pastoral care of the lamented Thomas Lomas, whose truly evangelical ministry he richly enjoyed. Here also he held the diaconal office for a number of years, and purchased to himself a good degree of the respect and esteem of his brethren.

As a man of business Mr. Yates was upright, conscientious, and honourable in all his transactions. As a Christian, a Baptist, and a Nonconformist, he held his principles intelligently and firmly, believing them to be founded on the Word of God. The following incident will illustrate the vigour of his religious convictions:-Walking through the streets of Newcastle-on-Tyne, he saw a large placard announcing a secularist lecture. Turning to his son William, he repeated with much fervour the lines of Dr. Watts

"Should all the forms that men devise,

Assault my faith with treacherous art,
I'd call them vanity and lies,

And bind the gospel to my heart."

He had a profound reverence for the Word of God.

The domestic life of Mr. Yates embraced a period of about fifty-eight years. He was twice married. His widow survives to mourn the loss of a faithful and devoted husband. As a father, he did the best in his power for all his children; and in return they gave him love, honour, and obedience. As they rose in life and took their positions in society, he rejoiced in their welfare and success.

Our venerated friend had entered on his eighty-first year when the angel of death came to call his soul away. The keen and piercing winds in the early spring were too searching for his enfeebled constitution. A bronchial affection set in. He was confined to his room only a few days, during which interval his wife, his six sons and five daughters heard his expressions of trust in Jesus and resignation to the will of God. In gentle whispers he bade them each farewell, until he should meet them again in that fairer region where "adieus and farewells are a sound unknown." His faith and hope both in life and death were oft expressed in the words of the apostle Jude, "Looking for the mercy of the Lord Jesus Christ unto eternal life."

This aged servant of God breathed his last April 10, 1878. All his children, also his surviving brother and sister, followed him to his grave. The Rev. R. Caven improved his death on the following Lord's-day from the above words.

"Servant of Christ, well done;
Praise be thy new employ;
And while eternal ages run,
Rest in thy Saviour's joy."

C. S.

Put on your Brakes.

FOR THE YOUNG.

"WHEN I am a man I am going to be a brakeman," announced Davie, after two minutes' earnest reflection.

"I am sure I don't care what you are going to be when you are a man, if you will only stop teazing me now with your going to be's,' ""answered Agnes, shaking up the sofa cushions and settling herself among them again.

'Why need you wait until you are a man, Davie dear?” asked sister Mary, gently.

"Why, because-because you see, Mary, I'm too young; I'm not strong enough. Oh, you've got to be awful, awful strong to be a brakeman."

"Come and sit down beside me, Davie; I will tell you how you cannot only be a brakeman now, but cars and engine, and all beside."

"I am sure, Mary, he is rackety enough without teaching him how to make more noise," grumbled Agnes.

'Come, come, little sister, the lesson will do you good too; put your 'Wonderland' away for a while, and learn how to put brakes on."

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Now, Davie, you are cars and engine both-do you understand ?" "All right."

"Your route lies across the land called Life, and your destination is Heaven."

"All right; but where is the road, Mary ?"

"You will know the right road by following the shining footprints left by the Son of God as He went over it."

They are the headlight, eh, Mary?"

"Yes, dear, if you wish to call them so; He truly lit them nearly nineteen hundred years ago."

"Go on."

"Now, your engine is called 'Goodwill,' your engineerSelf-control,' and your fireman 'Truth.""

"What's the conductor's name?"

"Mr. Conscience. Your baggage-master is Mr. Honesty, and your brakeman is little Davie Colville."

"All right-now for the passenger car."

"Your heart is the passenger car, and your brains are the baggage car. Now we have got our cars all named, come, Mr. Brakeman, and connect them." "All right, Mary; first the baggage car goes on, and then the smoking car. Must we have a smoking car?"

"Well, if you think our little brakeman is going to have hours when he will be cross and ugly and selfish he ought to have some dark, dirty, disagreeable place to hide away in ; we'll take the smoking car if you like for that purpose." "I guess we'll do without it, Mary."

"Very good; now hook on your passenger car."

"No, Mary, they call that making a coupling."

Oh, indeed! make the coupling then. What next?"

"All aboard! All right! Go ahead!" sang out Davie.

Now we are fairly started," said Mary, gaily, "and all goes well until we nearly reach our first stopping-place; what then?"

"Now, Mary, the conductor must take up the tickets."

'Well, here comes Mr. Conscience; he asks one of the passengers who is cross and mean and just as ugly as ugly can be-his name is Mr. Very Bad Temper. Ticket,' says Mr. Conscience. Have not got one,' growls Mr. Very Bad Temper. Then Mr. Conscience discovers that Mr. Very Bad Temper belongs to that fraudulent family of wicked deeds and wicked thoughts who never have a ticket because they cannot buy one for any money. Mr. Conscience tells Self-Control, the engineer, and he whistles the brakes down in a moment; and now, Davie, as you are brakeman, you have got to take Mr. Very Bad Temper by the shoulders and put him off."

"Oh now, Mary, I see what you mean; and I think it will be a deal harder to be a brakeman on the road to heaven than on the Frie line."

"That is true, dear; but then Jesus Christ is always willing to help those who cry unto Him for help. But there is mamma calling me; I must go. Remember your lesson."

"David Colville, stop putting your foot on my doll's carriage," said Agnes. 'You hush up, Agnes; I ain't hurting your old doll's carriage," answered Davie, angrily.

"Brakes down, in there!" said sister Mary, with a merry smile, peeping in as she passed.

Both children laughed, and Mr. Very Bad Temper was immediately put off the car.-Christian Union.

Scraps from the Editor's Waste-Basket.

I. THE FIFTIETH ANNIVERSARY OF THE REPEAL OF THE TEST AND CORPORATION ACTS has just been celebrated by a memorial gathering at the Cannon Street Hotel. Earl Granville presided, and speeches of great interest and ability were made. The occasion was worthy, and the festival was well designed and well carried out. Highest honour was deservedly given to Earl Russell, the venerable friend of religious liberty, the firm defender of the rights of conscience, and the leader in the victorious onset made upon the Acts. How great a change these fifty years have made! Then Mr. Burke could say, "There was not a single right of nature, or benefit of society, which was not either totally taken away or considerably impaired." The Jews were not naturalized. Roman Catholics were subject to penal laws of atrocious severity. Nonconformists were excluded from municipal and parliamentary life, except on the most humiliating terms. Unitarians were proscribed. Church-rates were in force. The Universities were closed to Dissenters. Religious opinion was fettered, and all manner of injustice inflicted for the sake of protecting the "Established Church!" Thanks, a thousand thanks to the brave men who have changed all this, and gained the irreversible triumphs of toleration and freedom! Let us labour to "crown the edifice" by securing perfect Religious Equality throughout the State; and the nation will be happier, religion stronger, and the "Church of England" itself more loved and more successful!

II. THE CONGRESS is assembled in Berlin. "Long looked for," it has come at last but it has arrived "in such a questionable shape," and with such doubtful features, that we dare not put our trust even in a European Congress where the wily and astute Earl of Beaconsfield is a dominant genius. It is not surprising that he should have a place at this Great Council Board; the marvel would have been if he had suffered himself to be absent. Plotting for a lifetime with such signal success, he was not likely to miss this prize. Able to cast his spell over the strong spirit of the Marquis of Salisbury, and nearly the whole of the Tory party; able to efface the broad and emphatically popular lines of the English Constitution, and to re-introduce personal government, it was highly improbable he would fail in making himself heard in a Congress of the Chief Powers of Europe. And if one may predict the

future from the past, then we may be sure that the domirion of Beaconsfield is the dominion of subtle arrangements, and of clever cunning. Already we have a sign. The Globe publishes a private agreement between Russia and England. The two powers go into the Congress not to discuss a policy, but pledged to carry one. Beaconsfield still defends the Turk. What long-suffering Bulgaria, Montenegro, and Greece, etc., will obtain from this Congress, it is hard to say. All they derive of good will be owing to the "logic of events," i.e., to the God of all the years, and not to a gathering of men nearly all of whom are more deeply interested in personal government than in the growth of full, strong, and progressive peoples.

III. THE LANCASHIRE STRIKE forms a ghastly passage in the long annals of British trade. We had hoped that the people who covered themselves with imperishable glory by their courage and endurance in the "Great Famine" would have been capable of mastering the recent difficulty, gigantic as it was, without resorting to the coarse and brutal method of a "riot:" and even now we hold that the policy of settling trade disputes with destructive bludgeons and brick bats is only accepted by a few. The majority know that reason is a better weapon than a riot, and that a little good sense and forbearance will do more for trade than the longest and most widespread strikes. However this may be,

it is extremely gratifying that the necessity for returning to work is accepted; that the masters are about to throw open their mills, and the work people will accept the ten per cent. reduction. We congratulate both capitalists and labourers on this result. But let not the operatives say they have only succumbed to the omnipotence of capital. It really is not so. Capital cannot play the tyrant in any large and free way. It is itself under laws as labour is. The nine weeks' fight has been against the inevitable. Trade is bad. Profits are nearly invisible: and mills can only be worked because the loss is less in keeping them going than it is in holding them stagnant. When the revival of trade returns, and that is not far off, wages will be sure to rise again.

IV. THE OLD AND THE NEW CONNEXION OF GENERAL BAPTISTS.-A minister belonging to the "Old Connexion" of General Baptists writing of their annual