siderable distance from the surrounding country. It is quite common for women as well as men, to walk eight or ten miles on the Lord's Day. Some known to myself walk sixteen, which I am sure you will admit requires not a little self-denial in a country like this where we have but few days without rain. "I can imagine a stranger passing the two meeting-houses at Grange Corner asking' where do the congregations come from to fill these houses?' seeing that there are only eight or nine houses in the neighbourhood. One acquainted with the people of the district knows that distance is thought but little of by those who are attached to the place where their fathers worshipped, or those who are anxiously inquiring after truth. "It appears somewhat remarkable that our principles should have made considerable progress in this rural district, whereas attempts to spread them in different towns in every part of the country have, in very many instances, failed. From what I have seen during my twelvemonth's residence in Ireland, I am convinced that there is but little probability of our succeeding, unless in those districts where a spirit of anxious inquiry after truth has been awakened. As a rule, the people are so wedded to systems, that the very mention of Baptists or Baptist principles calls forth the most persistent and combined opposition. The secret of that measure of success, with which the church at Grange has been blessed, is to be attributed, I believe, to the spirit of inquiry which has been fostered, and the individual and prayerful study of God's word." THE CHURCH AT GRANGE. "The history of the Baptist church at Grange Corner is peculiar to itself, and must be in. teresting to every Christian who may be acquainted with it. It is a church which gives evidence of having arrived at the truth after careful examination and continued prayer. It appears, that at the commencement of the present century, a few individuals, who had been taught by the Holy Ghost, and who consequently loved the truth, were dissatisfied with the Arianism which, at that time, was preached in the Presbyterian meeting-house. God heard their prayers, the minister resigned, and for a few months the pulpit was supplied by the Presbyterians. When the supplies ceased, the friends who had been drawn to Jesus by the Holy Ghost, became Congregationalists. Dr. Carson, of Tubbermore, not having at that time united with Baptists, the friends at Grange sought his counsel and assistance in procuring an Independent minister, and, through the kindness of the brothers Haldane, they were successful in obtaining one, Mr. Gray. He, however, laboured for a short time only at Grange, in consequence of some of the members embracing our views respecting the proper subject and mode of baptism, and being baptized by Dr. Carson, who, at that time, was a Baptist. The church still continued to be an Independent church, and was so when Mr. Rodgers, a Baptist minister, took the oversight. For several years the friends were permitted to meet for worship in the Presbyterian meeting-house. Shortly after Mr. Rodgers' removal, however, in 1814, they were no longer allowed that privilege, as the Presbytery appointed another minister. The friends had by that time made considerable progress in the divine life. Although deprived of their preacher, and shut out from the house where they had several years been permitted to worship, they resolved to meet in private houses, and endeavoured, in humble dependence upon the spirit, to seek the edification of each other in love. For twenty-three years they continued to meet in private houses on the first day of the week for the purpose of breaking bread and to exhort one another. In the year 1837 the present chapel was erected, from which date the church became more Baptist than Independent, until at length, iu the year 1849, all those members who had not been baptized were obedient to Christ, by being "buried with him by baptism," and the church was constituted and still continues to be a Baptist church. Of late years the church has been greatly indebted to the teaching of an aged brother who is still with us, and some others who left about two years since." THE REVIVAL IN 1859-60. "It will be remembered by those conversant with the glorious awakening of 1859, that it commenced at Connor and Kells sometime before that, in answer to the prayers of those devoted young men John Wallace, James McQuilkin, Robert Carlisle, and J. Menety, and spread to Ahoghill, Cully backey, Ballymena, Grange Corner, and thence north and south. The Bible, which had to many been a closed book, then became the man of their counsel, and as the entrance of God's word giveth light, and giveth understanding to the simple, many of those who were converted during the awakening united with the Baptist church at Grange. In the year 1861, there were nearly one hundred members. The number, however, was from emigration and dismission, reduced to fifty-seven at the commencement of my labours, August 30th of the present year; the congregation was also much smaller than it had been." ENCOURAGEMENTS. "At the commencement of my labours, I was informed that there had been but one service on the Lord's day, from twelve to three o'clock, unless occasionally, and it was feared that a congregation would not be gathered in the evening. I felt anxious to make the trial, and have now the happiness to inform you that we have the chapel quite full at both the morning and evening services, in fact, I may say, crowded. Thirteen have, during the last three months, been added to our communion, and many more who meet with us, have their minds exercised on the subject." AN OPEN DOOR. "There has never been a more favourable opportunity than the present for the dissemination of truth in the north of Ireland. Doors are open in every direction to the man who will enter to speak of Jesus, and the people will gather, though the night be dark and stormy, and the road be rough and dirty, to hear the gospel preached. Since I came here I have preached to large congregations at Groggan, Caddy, Lake View, Gillestown, Drumhall, Tully, Portglenone, Ballycomes, Ardras-glass, Whiteside's Corner, Ahoghill, Ballymontana, and other places. If you could send me a warm-hearted man, one full of zeal for God, and the salvation of men, I could find him plenty of work. I can assure you, that the cry here is "Come over and help us." AHOGHILL. "There are about sixteen persons who meet on Lord's days in Ahoghill for breaking bread. They would much like to have some one to minister to them and preach the gospel. I hope to go over again on Wednesday evening next, and purpose doing so once a fortnight." 66 GREAT DELIGHT IN THE WORD OF GOD. "I feel it my duty to refer to that delight which is manifested by many in the Word of God. If I enter a house the inmates of which are or are not connected with our congregation, the whole family is summoned and strangers are invited. Whenever I mention the portion which I intend to read, as a rule, every person present have their bibles open and follow me in my reading. I am fully compensated for all the labour I have to perform daily by the communion which I enjoy with heaven-born souls. Although all the members of our church are Baptists, there are but few who say anything about what we hold different from other Christians; they evidently delight in taking higher ground; their hearts and lips are ever ready to speak of Jesus. It gives me joy to meet with those who talk about the glories of the person of the Lord Jesus, the completeness of his work, the oneness of believers with him, and their dwelling with him for ever." ASSISTANCE NEEDED. "Is there no friend in England who will send me some clothing for the destitute? Some of our poor members are unable to meet with us for want of clothes. Do, my dear sir, exert your influence on behalf of the poor of Christ's flock at Grange." PORT-A-DOWN. MR. DOUGLAS gives the following report of the present condition and prospects of the church in this important town: "MY DEAR SIR, "Dec. 14th, 1863. "The importance of this town as an eligible sphere of operation has been frequently stated in the pages of the "Irish Chronicle."" The church here is in a healthy condition. Peace and unanimity reign within our borders. The members meet twice every Lord's day for mutual prayer on behalf of our work. Some of them accompany me to the meetings which I hold in the country, and assist in the devotional exercises. We have two Sabbath services. The Lord's Supper is dispensed every Lord's day. At the morning service few attend beyond the members of the church; whilst at the evening service about twice that number are present. The Sabbath services are conducted in the Town Hall. This building is frequently occupied till 11 o'clock on Saturday nights by theatrical gatherings. This materially affects our attendance on the Sabbath. To obviate this difficulty, the church has made most praise. worthy efforts to obtain means to erect a suitable meeting-house. Our appeal has been cordially responded to by the various Protestant denominations of this town. This shows that our distinctive views of the order and ordinances of a Church of Christ are beginning to Three of be favourably considered. More than £200 have been subscribed; but £300 additional are still required to procure a free site, and complete the work. We have been negotiating for a site; the conveyances are in the hands of our solicitor, and I hope to be able to report in my next the perfecting of the trust deeds. We trust the friends in England will not overlook Port-a-down in their great efforts to ameliorate the spiritual destitution of Ireland. "Beside the two services on Lord's days, I conduct four week evening services. these are held every week, and the fourth once a month. Two of these week services are distant from my residence two and five miles, Irish, respectively. The houses in Seago and Armstrong's Row, in which we meet, are filled to overflowing. Earnest attention marks the audiences. Some who attend the week services come occasionally to the hall on Sabbath evenings. I hope these out-stations will contribute to the increase of our church. "The recent introduction of power-looms has either deprived of employment or depressed the wages of those who support themselves by hand weaving. The privations of this class, augmented still more by the approach of winter, are just now very great. A few cast-off articles of apparel sent us, would enable some few to come out on the Lord's day to hear His word, who are now, from straitened circumstances, ashamed to present themselves amongst us. "Rev. C. J. Middleditch." MR. KEEN says: BALLYMENA. "Our darkness has been relieved a little by the addition, by baptism, of five persons to the church. Four of these are young women, and the other an old disciple' of more than 'three score years and ten.' They are the fruit of our country stations. At these stations my con. gregations are still large, and the interest of the people not only unabated, but, apparently, ever growing. It may be asked, then, how is it you have not more additions? To this I reply, these congregations are almost entirely composed of Presbyterians, and though some of them may be-I trust are-truly converted to God, and may believe that we are right, yet it is only one by one, slowly and cautiously, that they venture to come out from among them.' We have to hold and contend for the truth' against such misrepresentations as this: Without such baptism no salvation.'" CONTRIBUTIONS Received in behalf of the Baptist Irish Society, from November 19th, to December 18th, 1863. £ s. d. 0 10 6 0 10 6 1 0 9 5 7 Camden Road, by Mrs. Underhill Lewisham Road-Mr. Parnell, by Rev. E. Dennett Leicester-Belvoir Street, by J. Bedells, Esq, on account Leicester-Charles Street, by R. Harris, Esq. Newton, Montgomeryshire, by Mr. E Morgan Salisbury, by Rev. P Bailhache. Semley and Shaftesbury, by Rev. T. King SOUTH WALES. 0 Abergavenny-Frogmore Street" Aberdare Caerphilly 988 Cardiff 557 52 5 8 Contributions to the Baptist Irish Society which have been received on or before the 15th of the month, are acknowledged in the ensuing Chronicle. If, at any time, a donor finds that a sum which he forwarded early enough to be mentioned is not specified, or is not inserted correctly, the Secretary will be obliged by a note to that effect, as this, if sent immediately, may rectify errors and prevent losses which would be otherwise irremediable. Copies of the IRISH CHRONICLE are sent monthly where desired. Additional Collectors are always desirable, and every assistance will be given them in their work. SUBSCRIPTIONS AND DONATIONS will be thankfully received by the Treasurer, THOMAS PEWTRESS, ESQ., or the Secretary, the Rev. CHARLES JAMES MIDDLEDITCH, at the Mission House, 33, Moorgate Street, E.C., or the London Collector, Mr. CHARLES Gordelier, 14, Great Winchester Street, E.C.; and by the Baptist Ministers in any of the principal Towns. Post-office Orders should be made payable, at the General Post Office, to the Secretary. BAPTIST THE MAGAZINE. FEBRUARY, 1864. "CHURCH PRINCIPLES" A HINDRANCE TO OUR USEFULNESS. Ir is not an unfrequent, though it is an unjust, reproach against the great Dissenting communities of England, that they are both unwilling and unable to cope with the gigantic evils existing in our large towns, or to meet the social and spiritual necessities of the more scattered inhabitants of the country. Even were the charge true, and it is not true, it comes with a bad grace from the lips of churchmen, who claim to be the only authorized teachers of religious truth in the land. The claim itself condemns those who put it forth; for they are utterly without excuse in allowing such a grievous state of things to exist. The right they challenge, they have not exercised; the duty they confess to have been theirs, they have grossly neglected. It is very conveniently forgotten that the wide extension of dissent is largely owing to the short-comings of the clergy; that, in its origin, nonconformity was an individual protest against the errors of the Episcopal Church, and not an organized effort to discharge the obligations of the parish priest; that it was a testimony on behalf of "the crown rights of the Redeemer," over the conscience and the church, which the Establishment nullifies. In no VOL. LVI. sense did dissent undertake to supply the spiritual wants of the masses of the nation, or to encounter those social wrongs which have sprung up like armed men under the very shadows of cathedrals and bishops' thrones, professedly founded for their overthrow. The protest of the dissenting churches has, nevertheless, been followed by the attainment of a resistless influence on the spiritual life of the nation, and with it have come corresponding responsibilities. The revival movement of Whitfield and Wesley, quickened the dormant sense of duty to a perishing world, and simultaneously the salvation of the heathen of our homesteads and of foreign lands became the object of Christian zeal and love. Sunday schools and missionary societies were the first fruits. These gradually branched out into the manifold "works of faith" that are now in operation wherever dissent flourishes, all having in view the salvation of the lost. One absorbing thought animated every plan, prompted every effort-souls were perishing, Christ can save them; so love and duty combined their forces to make the glad tidings known. Experience of the power of 6 Divine grace had proved, that, under its working, a man's daily life is transformed into a righteous and holy one. Hence the improvement of the social condition of the people was held subordinate to the spread of genuine piety, which contains within itself the promise that the mischiefs which flow from an unregenerate nature shall be diminished and removed. To secure this end all good men were ready to co-operate. They forgot their apostolic descent, and the irregularity of their ministrations, in the infinitely greater matter that souls were perishing. Church organizations were thought to be of very inferior importance to this. Then dawned the era of Christian union, of Bible and Tract societies, of combined action against the powers of darkness on the part of all who loved the Lord Jesus Christ and the souls of men. No doubt the area of dissent was wonderfully enlarged by this spiritual activity. Yet its extension was owing to no direct effort. The numerous sanctuaries of Nonconformists were built, and their organizations multiplied, not for the purpose of winning the nation from the Establishment, but for the preaching of the pure Gospel of Christ. It is because by their ministrations sinners have been saved, the spiritual life of multitudes quickened and nourished, the name of Christ glorified, and the commandments of God observed, that the voluntary churches have gathered to themselves so large a proportion of the piety of the land. It is true that the principles of dissent have been involved in the doctrines the free churches have taught, in the supremacy they have claimed for the Bible over all human creeds and confessions, in their demand for freedom of conscience and liberty of worship. But the main source of their increase has been the piety of their members, and that piety has had for its one object and end, not the promotion of dissent, but the salvation of men. The desire to save souls was not, however, confined to dissent. The same spirit entered the halls of the universities and spoke from the pulpits of the Establishment. As if by general consent, the unscriptural character of the Church's orders, the defects and errors of her formularies, passed unquestioned in the presence of the great spiritual need of the population. Success attended the untiring labours of the leaders of this movement. The long lifeless Establishment awoke to some apprehension of its duties, and to the sense of its long neglect; but it was to find one-half the nation alienated from its ministry, if not actually hostile to its existence. It is now thirty years since a new impulse was given to the Church of England, which has changed both the nature of the original movement, and the objects at which it aimed. "Church principles," as they are called, then began to take the place of Christian truth, or to be combined in various proportions with it. The priesthood of all believers was reserved as the sole right of the clergy. The freedom of Christian action and life, was restricted to forms and ritual observances with rigid exactitude. Salvation could alone be obtained through channels of asserted apostolic origin. The episcopally-ordained priests of the Establishment were said to be the only authorized expounders of Holy Writ, and to hold the tremendous power of opening or shutting the gates of eternal life. Beyond its own pale there is no true apostolic church existing, except |