aware of the legal decision on such a point; but unless a parent was very perverse, I feel sure that persuasion and argument, would make such a question needless. Should this paper then fall into the hands of any who need such a reminding, we would say, (1) That baptism is the only revealed way of entering Christ's Church, and the only revealed way of washing out an infant's birth sin, and making it a member of Christ. (2) That there is no such thing as half baptism;' private baptism is followed by public reception into the church. (3) That none should call upon the minister to christen their children privately, except in the case of weak health in the child.

EXTRACT FROM LAW.

OCTAVIUS is a learned, ingenious man, well versed in most parts of literature, and no stranger to any kingdom in Europe, The other day, being just recovered from a lingering fever, he took upon him to talk thus to his friends.

My glass, says he, is almost run out; and your eyes see how many marks of age and death I bear about me ; but I plainly feel myself sinking away faster than any standers-by imagine. I fully believe, that one year more will conclude my reckoning.

The attention of his friends was much raised by such a declaration, expecting to hear something truly excellent from so learned a man, who had but a year longer to live. When Octavius proceeded in this manner: for these reasons, says he, my friends, I have left off all taverns, the wine of those places is not good enough for me in this decay of nature. I must now be nice in what I drink; I cannot pretend to do as I have done; and therefore am resolved to furnish my

own cellar with a little of the very best, though it cost me ever so much.

I must also tell you, my friends, that age forces a man to be wise in many other respects, and makes us change many of our opinions and practices.

You know how much I have liked a large acquaintance; I now condemn it as an error. Three or four cheerful, diverting companions, is all that I now desire; because I find that in my present infirmities, if I am left alone, or to grave company, I am not so easy to myself.

A few days after Octavius had made this declaration to his friends, he relapsed into his former illness, was committed to a nurse, who closed his eyes before his fresh parcel of wine came in.

THE LAITY.

6

'My son is going into the Church,' said a friend to me but a few days since. Why, what do you mean?' I answered, 'is he not in the Church already? was he not in baptism made a member of Christ's body, that is his Church? How say you then, that now at the age of manhood, he is going into the Church, my friend?' 'Nay now, you quarrel about words,' was the rejoinder. 'You know my meaning all the time—I intend him for holy orders.' That, Sir, is quite another question; to enter the ministry, and go into the Church, are very different things. At ordination we enter the one, but at baptism the other; and believe me, my dear Sir, I do not quarrel about mere words, though these are times when men should be careful even about words.' We cordially shook hands, and soon parted company; but in my walk home I could not help reflecting on the thoughtlessness of some, and the ignorance of others, respecting the nature of the Church of Christ.

What

wonder that so many of the laity should look with apathy or dislike upon Church doctrine, when they thus in common conversation seem to exclude themselves from the Church of God, and confound things so perfectly distinct as entering the ministry, and that of entering the Church. O! would that the

laity would awake, and see their position and their power! But then how can this be expected, if nothing is thrown on them in the way of duty and appeal? will men work unless they see their true position? will men strive, and suffer, and act unless they be taught that as members of the Church, something is expected of them, yes and some power entrusted to them? One question in my mind led me to another. Supposing the English Church restored to what she should be, what would be the position of the laity within her pale? In other words. What is taught us in the New Testament, and the records of the early Church about the people, and the part they took in the deliberations and discipline of the Church. I will lay before your readers the conclusions I arrived at.

Now in so doing, I have nothing to do but to follow the guidance of the Scriptures, and the early Church, as the best expounder of those Scriptures. It is a small matter to me if I should find my own Church defective in this, as in other points of discipline; this cannot affect the real question. That she is defective, sadly defective in the very thing, I conscientiously believe. Why I think her so, shall now appear. I find then one fact pervading the whole of the "Acts," viz. this; that in any case of doubt as to discipline or doctrine, requiring deliberation and decision, the first step taken was this, the Church was called together.' Of course if this be true no man can for one moment suppose, that the Church here means either the bishops or the other clergy. The Church means the body of Christ's

people, and embraces laity as well as clergy, and privates as well as officers. The very first point on which the apostles were called to act was the filling up the place of the traitor Judas. Let us examine carefully the "Acts," and see how this was done. There is an apostolic office to be conferred; there is an office of the very highest order to be given; let us see how this was done. Did the eleven apostles settle it among themselves? did these, the very men on whom the Saviour's lips had breathed the Holy Ghost, and to whom the Lord had given his power and commission, did these select a successor and appoint him to the place now vacant? No, I learn, (Acts i. 15—26,) that the Church assembled-complete in all her then existing parts-the eleven apostles, and the other believers. Peter stood up, and stated the case. He declared that a successor must be appointed, to fill up the number ordained by Christ, and to be a co-witness of his resurrection. The assembled Church appointed two as candidates for the office, and appealed by prayer and solemn lot to God, as the Judge between the two, and the lot fell upon Matthias. Now on this narrative the following remarks present themselves. One of the most solemn duties that can devolve upon man's shoulders was here before these men. The Church (in number about 120, a clear proof this that the laity were assembled,) appointed two men as candidates for the office of the 12th apostle. It seems felt both by the eleven and also by the people, that God alone can confer the true entire apostolic office, (a fact alluded to by St. Paul, I think, when he says, "For I received it not by man," Gal. i. 12,) and the whole assembled church select two men, and set them before the Lord. I notice how distinct the two things are kept; to choose a candidate, and to confer the office; and while I see that God alone confers the office, it is no less plain that the assembled Church

selects the candidates. From first to last it is the Church that acts with the Apostles, as well as through the Apostles. The "thing is not done in a corner." The solemn selection of the candidates, the solemn presentation of the candidates, and the solemn consecration of the candidate, is all done before the Church. Now I am quite aware that this position is liable to misconstruction and misstatement. It may be said that all this is but ill concealed democracy, introduced into the christian Church. But an assertion such as this is easily replied to. Ought it not to be our aim to conform in all things to the pattern set before us in the apostolic Church? Do we follow up this pattern? Nay, if circumstances now forbid our reaching it, do we at least keep its outlines before our eyes? With respect to the question now before us, viz. the share which the laity had in the economy of the apostolic Church, I am aware that in this passage (Acts i. 16—36,) it seems doubtful who appointed the two. It is doubtful who fixed on Barnabas and Matthias as the proper candidates for the vacant office. Whether the eleven apostles, or the disciples at large, one hundred and twenty in number, and who gave forth their lots until the lot fell upon Matthias. But however this may be, was it not done in the presence of the whole Church? were not the people there to countenance and assent, if not to vote and decide? He who knows that as regards conferring the ministerial office, the whole power lies in the apostolic laying on of hands; he who knows that no man can give to another that which he has not received himself, and that therefore as regard the office and authority, it must come from them who have the king's commission to send labourers into his vineyard, may not he recognize also the presence of the Church to acknowledge and confirm, as a feature distinctly visible in the details of the Acts of the Apostles. Few men hold higher no