appear-arising from belonging to a persecuted party, were about to be lost. Their isolation was about to disappear. Liberalism in politics was about to abolish the grievances of Nonconformity, and the advances of enlightenment and charity were about to soften, if not remove, the opposition of their theological adversaries. The Corporation and Test Acts were repealed, and the Municipal Reform Bill was passed. All social distinctions, all local positions of dignity (outside the Church) were thrown freely open to Dissenters. It was soon considered, even by Churchmen, "a shame to speak of those things which were done of them formerly," of which a few years ago they boasted, and which they strenuously maintained, both by fair means and foul. An important factor in the new relation of parties was the circumstance that those grand evangelical truths for which Dissenters had so long been contending were at last recognized by the Church. Simeon began to preach the same doctrines of personal responsibility, guilt and danger, as Wesley. The singular sight was soon presented of Churchmen becoming religious. Vital Christianity made rapid strides within its communion.

From persecuting Dissenters they changed their course, and began to imitate them. They adopted their methods of usefulness, and established Sunday schools; their pastors left their tavern-meetings and card-tables, and began to visit the sick; they formed organizations and societies on the voluntary principle, which a few years ago they had represented as fatal both to social order and religion; and in a quarter of a century disputed the palm of evangelical activity and success with the Nonconformists themselves. In the other direction, that of their Calvinistic co-nonconformist friends, the wind was taken out of their sails in pre cisely the same manner. After ten thousand controversies, in which

they were generally worsted, but in which

"Though conquered, they could argue still," the Calvinists began of themselves to divest their system of its most unsightly enormities. Reprobation, as a dogma which no humane or respectable man could feel at home with, went overboard first. Personal election speedily fell from the rank of a divine decree into the shape of a metaphysical cavil as to the philosophical freedom or necessity of the human will. Final perseverance was only thought absolutely true after the event. In a word, Calvinism, as a theological system, gradually and genteelly, but without open proclamation of surrender, utterly collapsed; and now there is no place in England where a man is so little likely to hear of it as in a Particular Baptist pulpit.* All this sounds like victory. But is not "Othello's occupation gone?"

We said at the commencement, the specific complexion of General Baptist theology was that of intense Protestantism; and that vented in two directions, viz., against Sacerdotalism and against Calvinism. We have seen how by two large portions of the religious world, the Low Church party and the evangelical Nonconformists, these two opposing elements have been demolished. But while these theories have been abandoned, the forces by whom they were maintained have not succumbed. They have, as wise men, consoled themselves for the loss of what was no longer tenable by cherishing warmly the truths they have received in place of bygone errors, and applying themselves with assiduity to carry out their practical tendencies. Churchmen have become voluntary religionists (however inconsistently they

*This is true of the Midland and General Baptist regions in which "Old Mortality" dwells, but assuredly in the south of England it is hardly true yet. There are counties where, if we are rightly informed, nearly every second Particular Baptist pulpit out-Calvins Calvin; and in the northern villages and towns "Othello" may yet find an abundance of occupation if he will.-ED.

retain the principle of State Establishment) as truly as the Calvinists have become believers in a free gospel. This may be disputed by some of my readers from mere fondness for old association. Just as in the early part of our history the sublime. conception of a moral unity was hidden from view by the scaffolding and machinery necessary for constructing separate unities of ecclesiastical organization, so these friends do not like to leave the dear little old island where they were born to be poured at large into the broad continent of the Christian world. Still, the loss of our monopoly is un fait accompli, and we may as well acknowledge it. The cheveaux de frise is gone, the partition is broken down, and we now have to rub shoulder to shoulder with the average Christian of other communities. We cannot now stand on our doctrines, except by insisting upon distinctions where there are no differences of any serious importance.

Another event, of much greater moment in itself and to the world, now began to underlie the change in men's minds in reference to minute points of religious faith. I refer to the birth of the philosophical system of utility. The decline of the sense of importance attached to dogma as compared with life went gradually on, producing the mutual approach and sympathy of different communities, and even in some cases their fusion; and the phenomenon excited no alarm, but was rather hailed as a proof of the growth of mutual charity. Leading organizations adopted as their motto, " In essentials, unity; in non-essentials, liberty; in all things, charity." Even while under this banner, each of the sects kept screaming out at the top of its voice its anathemas against "indifferent

*The chiefs of this school of thought now lead the intellect of Europe: Mill, Huxley, Lubbock, Spencer, Arnold, Darwin, &c. They are at the head of its scientific discoveries, its philosophical discussions, its most able criticisms, its newest systems.

ism." Meanwhile, the world outside, though not opposed to this amiable rapprochement, reasoned in a somewhat different manner. They observed that all the different varieties of religious belief, with all their antagonisms and contradictions as represented by sectarian combinations, each furnished examples of equal moral excellence. This spectacle, repeatedly exhibited, led first to an honest doubt, and at length to disbelief in the theory that the creed was the cause of the excellence. They fully admitted that all men ought to be conscientiously anxious about truth, every atom of it; but if some of the atoms were so infinitely minute as to produce no appreciable effect upon character, then, pro tanto, the conscientious or moral status of the man would be the same as if he was indifferent. That representation well explained the insignificance of trifling diversities of religious opinion. But how if your Unitarian and your Papist, your Quaker and your High Churchman, your Baptist and your Swedenborgian, exhibited the same moral excellencies, and generally in about the same degree? Are those differences essentials" or "non-essentials ?" And how if some who totally reject all dogmatic theology, and the number of them be increasing, exhibit without ambiguity the same spirit, and an equal degree of attainment in it? The conclusion was, that the connection between the creed and the character was not invariable, perhaps not necessary, perhaps only accidental. The thing certain was that the thing of paramount value was the character itself.

I do not believe that this conclusion was reached by following any process of reasoning specially commenced for the purpose of solving the problem. I believe it came about in the same way in which so many other things come about, which people either never feel any curiosity, or have not the industry, to account

for; namely, by the collateral influence of a perfectly innumerable multitude of thoughts and ideas on that and all other subjects, having one general complexion or tendency, and the consensus of all ending in making the standard of the importance of all dogmatic opinions to depend on their moral effects, in other words, on their utility. The world had begun to be heaved and moulded from side to side by new forces, the result of whose action was gigantic as compared with what they had been accustomed to witness. Railways conveyed passengers at a rate perfectly fabulous to the people of a former generation; newspapers were printed by tons; a census of elaborate extent and nicety was taken in a day; men of continents thousands of miles apart conversed with ease; pain could be subdued at will; government was only permitted on the plea that it existed for the good of all. The same principle of utility began to be applied as the measure of value to every invention, to every enterprise, to every doctrine. As in almost every other instance, the practical exemplifications of this principle had gone before its scientific demonstration: the practice preceded the theory; the art preceded the science; trade triumphed before political economy; and legal tolera

tion before religious equality, sincerely accepted and impartially applied.

This general tone of reflection entered religious communities. The former and then still well-established obstinacy on fine points of belief and church order, not being openly repudiated, people began to be occupied with the efficiency and prosperity of their religious instrumentalities rather than with the motes of theological peculiarity in the eyes of their neighbours. They became busy in enlarging, organizing, and improving their Sunday schools, in establishing their Foreign Missions, in educating their ministers, in rebuilding their chapels, in establishing tract societies, benevolent societies, sewing societies, and temperance societies. And as the mention of this last subject suggests to me the names of two men of very considerable note in their day, of very remarkable character, and whose character stood in a strong representative relation to this change which was now beginning to prevail, I will venture to allude somewhat more largely to them. If my reference should call up any pleasing reminiscences of them on the part of their surviving friends, I shall the less regret the digression. OLD MORTALITY.

I HAVE waited for His coming
Through many weary years,

I have listened for His footsteps,
I have cried to Him with tears:
'Why does Thy chariot linger?
Why do its wheels delay?
Oh, when shall be the breaking
Of Thy eternal day?"

And my vigil now is ended,

I lay my body down;

I can see no more earth's treasures, But an unfading crown;

For my eyes in death's dim twilight, Which darkens mortal things, Discern the radiant glory

Of the great King of kings.

The eternal day is breaking,

Calm peace in place of strife;

The eternal sun is rising

At the eventide of life.

As shadows flee the dawning,
As snow-flakes melt away,
When they lay them down so softly
In their ocean-bed of spray,

So care and pain and sorrow
Are banished from my soul,
As I pass the golden portal
And reach the promised goal;
For in His glorious beauty
I see the King at last.
My time of weary watching
Is now for ever past.

SHIRLEY TEMPLE.

We have received the following letter upon a subject in which we feel the liveliest possible interest; and inasmuch as it brings several oft-mentioned and oft-disputed topics to the front, we append a few brief "notes."

"Dear Sir, I only express the feeling of a large number of your readers when I say that I read with great pleasure the suggestion of Dr. Burns as to the establishment of a library for lay preachers, and the magnanimous offer to contribute 250 volumes himself. The suggestion is good and the offer is noble.

With every word of the letter as to the necessity of lay preachers 'keeping abreast of the intelligence of the age' I entirely agree; but I ask, why should our lay preachers be in such a humiliating position as to have to depend upon others to supply them with books? It is true many of our lay preachers are poor, but in my judgment there must be something radically wrong in the ideas of the churches which cannot supply the men who serve them with the means by which (if they have the ability to preach at all) they can stand creditably in their pulpits.

There is something in human nature-and especially in the nature of an Englishman-which revolts against charity, and particularly when charity is not needed; and if our lay brethren, as Dr. Burns most truly observed, have to 'serve the churches for nothing,' then more shame to the churches. If they cannot pay for a stated ministry, let them pay for as good a ministry as they can get. If I have read my New Testament aright, it is the duty of all Christian churches to pay for their ministry, whatever that ministry may be, to the extent of their ability. When this is done, lay preachers will never be so poor as to need a library founding for them on charity, and especially out of the 'clearings' of regular ministers' libraries.

The distinction amongst Nonconformists between 'clerical' and 'lay' is far more nominal than real. Moreover, I think it is time we sought to put what we call our 'lay' preachers upon a proper footing in the denomination. There is, I believe, in existence a 'Lay Preachers' Association,' composed of certain preachers in Leicestershire and Nottinghamshire. I have never belonged to it because I do not believe in it. Why does not the denomination take up the question and recognize the lay preachers as a body, and give them some proper and authoritative standing in it? Why leave them to form associations in this irregular way? Why are they not represented at the Association?

I am, yours faithfully, JARVIS READ."

not

I. As to the names "lay" and clerical," we may dismiss them in a line; merely remarking that though the distinction is used by some individuals, we do not as a body recognize it. Our ministers are "clerics," but "pastors and teachers." We have, strictly speaking, no "lay men;" no "lay preachers." The name at the head of this paper, whilst not altogether unobjectionable, is yet the most convenient, and is the only one authorized by our Year-book.

II. But the subject of the "representation of local preachers in the Association," and "giving them some proper and authoritative standing in it," seems hardly so easy to deal with. It must be remembered that our Association is one of churches, and not of the officers of churches, nor of ministers. The only status the minister has is that of ex-officio delegate, which in ninety-nine cases out of a hundred-and there are only one hundred and nine cases altogether-is worth nothing, because the church which has chosen any one as pastor is sure to send him as its representative. Local preachers

peculiar interest, for besides the usual English relish for a difficulty, Mr. Longford possessed a strong and ruling desire for usefulness of the most solid and enduring kind; and often said "that, as far as his own enjoyment was concerned, he would rather remove one stumbling-stone out of the way of a young wayfarer, and help to perfectly develop his spiritual life, than teach the mere alphabet of Christianity to a dozen." He himself had struggled into the light. It was not a sudden flash of glory that discovered to him the kingdom of heaven, but a painful wearisome, toilsome search for the truth of God, with deviations into the paths of error, that brought him at last face to face with God in Christ. For more than three years he was in a state of utter confusion about his spiritual condition, and did not know whether he was or was not a Christian, had no real peace and therefore no real power all that time, seemingly made no progress whatever, was often racked almost beyond bearing with tormenting fears, and sometimes felt a dread of death that emptied the cup of life of all its joy. But all this rough and severe treatment had left him with so firm and clear a faith, and such a feeling of thankfulness, that he had a certain degree of satisfaction in finding others going through a similar experience, because he felt he could certainly anticipate for them a similar result, and might, perhaps, have the privilege of contributing to its realization. Like Thomas, he was naturally a doubting, hesitating, cautious man; always looking twice, and often half a dozen times, before he leaped; and occasionally he " 'looked" so long that either the chance of leaping was gone, or the need for it removed. He had very little 'go' in him; but what he lacked in "dash" he made up in steady plodding power. Never committing himself very readily to anything, he could always be relied upon to carry out to the last stone any enterprise that he had undertaken. He seemed to have no impulse. Some thought him cold as an iceberg, and in their selfflattery judged him lacking in piety; others imagined him shy as a blushing girl; not a few were surprised that he had friends at all: and yet it was well known that his few friends, who were all amongst young men, never forgot him, always loved him warmly, and were amongst some of the most reliable, and useful, and promising members of the church and school. Like Moses, he was slow of speech. At first his style was jerky and uncomfortable, and much like

water gurgling out of a narrow-necked bottle. As he became more interested in his theme his sentences seemed like chips of stone flung out as if meant to hit hard and impress durably; but when he fairly "warmed to" his subject he could speak with a crisp energy and a quiet beauty that pleased every listener. But his intense and soul-pervading religiousness, and his large fund of common sense, formed his strength. He would look at things for himself; and this, added to an observant eye and a devout spirit, made him always ready with practical illustrations, convincing arguments, and sympathetic counsels. In a word, he was just the man, as Margaret Mostyn's quick wit had told her, to deal tenderly and wisely with her brother's religious difficulties.

At the time arranged Mr. Longford arrived at Prince Arthur's Road; and as Mr. and Mrs. Mostyn understood well enough what was going on, and were prayerfully anxious as to the result, every arrangement was made so that George, Maggie, and their visitor, might have everything their own way. and without much preface, Mr. Longford approached the subject of the evening's talk; and getting a little excited with his painstaking and suffering pupil, said at length

Soon,

"Then we clearly understand do we, George, that your chief difficulty is at present about saving faith ?" " "It is, sir."

"But since that is a very wide field, and we might wander about it a long time before finding just where the stumbling-stone is, try and tell me, if you can, whereabouts it is that you trip up."

"Well, it seems like this-I have been told, ever since I could remember anything about religion, that if I believe in the Lord Jesus Christ I shall be saved. I have heard it at home from my father, mother, and Maggie. I have heard it at chapel, in the Sunday school, and at the corners of the streets. I have read it in books and tracts. And yet, as far as I know and can gather in any way, I do believe in the Lord Jesus; that He is God's Son, and the Saviour of the world; that He came into the world to save sinners; and I know and feel that I cannot be saved apart from Him; and I do hope only in Him for salvation; but I cannot say that I am saved, that I am a Christian; nor do I love and live like Maggie, or like others that I know. So I must be wrong somewhere. Where is it ?"