affecting scenes of Passion Week, the glorious festival of Easter came, bringing with it the tidings of our Saviour's resurrection, hope and joy to all his faithful disciples, every vestige of prejudice against the Church which I had previously entertained had vanished.

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only ready to perform that ceremony, but also advising me to take the step. There were reasons, however, which induced him to advise that the baptism should not take place publicly. We did not wish to irritate, unnecessarily, my family friends. And we argued that as every body took me for a

soon make a public confession in Confirmation, no principle would be sacrificed if I should receive baptism privately.

My connexion with the Methodist socie-baptised person, and especially as I should ty henceforth entirely ceased, and I now was anxious to consummate my union with the Church. There was, however, one knotty subject which began to perplex me, and which for some time prevented any definite action on my part. It was that of Baptism. I had been baptised among the Methodists. But I could not find that baptism by laymen had any warrant in Scripture, even though the Church had for a long time allowed it. Imeditated many weeks upon the subject, and came at last to the conclusion that as my conscience could never rest easy about it, if I let the matter rest as it was, I would ask for Bap-ceive in the waters of baptism the remission tism. I was happy to find the Rector not of sins."

"On the morning of Trinity Sunday, while as yet the far greater part of the inhabitants of the city were asleep, and scarcely an individual was seen in the streets, I repaired with my chosen witnesses to the Church. The priest of God was there, ready to perform his part. And when the rays of the rising sun shone through the altar window, they beheld a penitent, with contrition of heart, kneeling in that holy place to re

THE LIFE AND MARTYRDOM OF JOHN HOOPER.

R. JOHN HOOPER received, which occurred at his last interview with his his education at Oxford, friend Mr. Bullinger, shows the chief object where he applied him- which he had in view. For, after an exself with great diligence change of affectionate sentiments, and mutual to the study of the learn- promises of remembrance, Mr. Hooper added languages and sciences.ed, "The last news of me you shall hear; But after having made a considera- but I shall not be able to write; for where I ble progress in these pursuits, he shall take most pains, there shall you hear of discovered that they were unable to me burnt to ashes." On returning to Engsatisfy the desires of his soul; and land, Mr. Hooper became a zealous and sucthat wisdom of a superior kind was necessa-cessful preacher of the Gospel; and although ry to prepare him for eternity. He, therefore, began to search the Scriptures diligently, and to improve his reading by prayer and meditation. In proportion as his knowledge of divine things increased, he became dissat-rebukes, as being the effect of love to their isfied with the prevailing system of Popery, and showed a partiality in favor of the reformed religion; that religion which is now become, through God's goodness, the established religion of England. This change of sentiments could not remain long unknown, but exposed him to the malice of the Papists, which drove him from Oxford. For some time after, he was sheltered in the house of a noble patron; but persecution followed him thither also, he was compelled to seek a refuge abroad among the German Reform-them as if he had in charge but one family;

he freely exposed sin wherever he found it, yet his hearers were extremely numerous : they perceived his affection to them in his desire for their conversion, and welcomed his

ers.

When Edward VI. succeeded his father, Henry VIII., the clouds of superstition began to disperse, and the light of the true gospel dawned upon England. At this period the Protestants experienced the protection and favor of the government, and many who had left their homes on religious motives, hastened to return; and Mr. Hooper, who, like a true Christian, had always cherished the love of his country, was among the number. He appears, however, to have left his brethren on the continent with great regret; for his heart was united to them by the strictest bands of fellowship; and he felt, without doubt, that Christian believers are connected by closer ties than those of country or kindred. A remarkable circumstance

souls.

In 1550, this exemplary man was made Bishop of Glocester and Worcester; and truly he resembled the primitive bishops, the first in the line of succession, who, by the direction of the Great Bishop of souls, were chosen and ordained by the hands of His Apostles. His deportment in this new situation was worthy of a servant of Christ. My author observes that, although he was bishop of two diocesses, yet he so guided

"No father in his own household, no gardener in his garden, no husbandman in his vineyard, was more or better occupied than he amongst his flock; going about his towns and villages, in teaching and preaching to the people." A considerable part of his income he employed in charitable purposes; and his usual practice was to distribute food every day to a number of poor people, whom he previously examined in the articles of their faith. His family was regulated on the same principles which influenced his public conduct; his children were brought up in the nurture and admonition of the Lord; his servants were encouraged in the love of holiness; and every part of his palace gave some evidence of the owner's Christian spirit and temper. In this manner was Bishop Hooper engaged

He spent the night before his death almost entirely in prayer, as the best preparation for the awful transaction of the following day.

until the death of King Edward, when the gospel became again obscured, and popery again attained its power in this kingdom. Soon after this change he was deprived of his bishopric, and confined in one of the prisons The account which is given of the martyrof London. It appears that he experienced dom of this excellent prelate, is as follows:great severity; and every plan was adopted When his body had been fastened to the that seemed likely to shake his resolution; stake by an iron. hoop, he looked round on but he remained faithful in the cause of his the people; for, being tall, and standing on a Divine Master; and the only effect the cruel-high stool, he could see to some distance. ty of his Popish enemies produced, was to The surrounding crowds were weeping for wean him more from the love of the world, him. Then lifting up his eyes and hands to and to prepare him for a glorious eternity. Heaven, he prayed, probably for them as Upon being informed that he was to be exe-well as for himself. The person who was cuted at Glocester, in his own diocese, he appointed to make the fire eame to him, and lifted up his hands and eyes, praising God, asked his forgiveness; to whom he replied, that he saw it good to send him among the people of whom he had been pastor, that he might confirm by his death, the truths which he had delivered to them; not doubting that the Lord would give him strength to bear his cross with patience, and to suffer to His honor and glory.

Why should I forgive you? I know of no offence which you have ever committed against me.” “ O, Sir," said the man, "I am appointed to make the fire." " Therein," said Hooper, "thou dost nothing to offend me: God forgive thee thy sins, and do thy office, I pray thee." Then the reeds were thrown A short time before his martyrdom, a per-up, and he received two bundles of them in his son who was greatly attached to him, en- own hands, embraced, kissed them, and put one treated him that he would save his life by under either arm, and showed with his hand acknowledging the Roman Catholic Church; how the rest should be placed. but his answer proved the strength of his faith True it is," said he, "that death is bitter and life is sweet; but, alas! consider that the death to come is more bitter, and the life to come more sweet: therefore, for the desire and love I have to the one, and the terror and fear I have of the other, I do not so much regard this death, nor esteem this life, but have settled myself, through the strength of God's Holy Spirit, patiently to pass through the torments and extremities of the fire now prepared for me, rather than to deny the truth of His word."

At Glocester it was designed to confine him in the common jail; but the guard which brought him from London declared that he had behaved so gently and patiently on his journey, that they would rather lodge with him than that he should be sent to lodge among the outcasts of society. His gratitude was greatly excited by the proposal, as well as by the reception it met with from the magistrates: so sensible was he of the smallest expression of kindness.

Shortly after, the order was given that the fire should be lighted; but as the faggots were green, it did not soon kindle, and it was a considerable time before the reeds caught it. At length it burned round him; but the wind, being strong, blew the flames from him, so that they only scorched him.

After some time a few dry faggots were brought, and a new fire was kindled; but it burned below, and only scorched him as be-3 fore. During both the first and second fire he prayed, saying mildly, and not very loudly, but as one free from pain, O Jesus, thou Son of David, have mercy on me, and receive my soul." After the second fire was spent, he wiped both his eyes with his hands, and looking on the people, said with a raised voice, "For God's love, good people, let me have more fire." All this while his lower parts were burning; but the faggots being few, the flames did not reach his upper parts.

A third fire was then kindled, which was stronger than the former two. The bladders

of gunpowder now burst, but they were so placed that they did him no service. He now prayed with a loud voice, "Lord Jesus, have mercy upon me; Lord Jesus, receive my spirit." These were the last words he was heard to utter. But when he was black in the mouth, and his tongue swollen, so that he could not speak, yet his lips moved till they were shrunk to the gums: and he knocked his breast with his hands, till one of his arms fell off, and then knocked with the other, until, by a renewal of the fire, his strength failed, and his hand stuck to the iron on his breast. Immediately, bowing forwards he yielded up the ghost.

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Our Reformers have declared, that "we are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings." Christ," says the Homily of Salvation, "is the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. So that now in him, and by him, every true Christian man may be called a fulfiller of the law, forasmuch as that which their infirmity lacked, Christ's justice (his obedience to the Law) hath supplied." That this hope of the goswas Bishop Hooper's ground of confidence, through life and in death, is plain from the history before us. It was for maintaining this doctrine that he was persecuted, and at last burned at the stake. this doctrine which enabled him to meet death, in its most terrible form, with confidence and joy.

He was three quarters of an hour in the fire. Like a lamb he patiently bore the extremity of suffering, neither moving back-pel wards nor forwards, nor to either side.

And now, reader, what should be your feelings at the close of such an account as that which you have seen. Is it not calculated to impress on you and me a sense of the value of our souls, their lost state, and our need of a Saviour? Did Hooper give up his body to the flames, rather than renounce his hope of Christ? Let us ask ourselves, what pains we have taken to secure to ourselves that blessed hope which maketh not ashamed.

If we would die in comfort, as Hooper did, we must be brought to feel as he felt, how sinful and guilty we are, both by nature and by practice. For without this conviction we shall not go to Jesus, as our Saviour, nor

And it was

This hope, reader, must be your's and mine, if we would live and die in peace. We are "miserable sinners;" and "there is no other name under Heaven, given among men, whereby we can be saved, but the name of Jesus Christ." To Him we must look for salvation; and then we shall live holily, as Hooper lived; and die happily, as Hooper died.

THE HAPPY HOME.

I LOVE the hearth where evening brings
Her loved ones from their daily tasks,
Where virtue spreads her spotless wings,
And vice, foul serpent, never basks;
Where sweetly rings upon the ear

The blooming daughter's gentle song,
Like heavenly music whispered near,

While thrilling hearts the notes prolong.

For there the father sits in joy,

And there the cheerful mother smiles, And there the laughter-loving boy

With sportive tricks the eve beguiles; And love, beyond what worldlings know, Like sunlight on the purest foam, Descends, and with its cheering glow Lights up the Christian's happy home.

HE doctrine of Baptismal nant Baptism is the divinely appointed means Regeneration, that is, the of man's admission, that is-through the doctrine that God the sanctification of that sacrament by the Holy Father has established a Ghost, and the spiritual efficiency He imcovenant with God the parts to it-of his birth into this state of Son, as the Representative of man, salvation, with the endowment, as his inherand as, by His incarnation, possess-itance in Christ, of the grace necessary to ing the nature of both parties, his living its required life, and attaining to its and thereby, in His own Person, promised blessings: this doctrine, clearly rebringing God and man together; vealed as an essential part of the evangelical in which covenant man is thus a party system, the Church makes prominent in her in and through Christ; by which covenant "Book of Common Prayer," of which she man is brought from a state of condemnation speaks as an "endeavor for promulgating to to a state of salvation, that is, a state in mankind what Christianity is, and what the which the condemnation of the first Adam truths of the gospel are." She makes it may be avoided, and salvation through "the LAST ADAM" Secured; and into which cove

* Preface to Book of Common Prayer.