sketch? Can we be wrong in supposing that the country boy who did become a king was like this in his youth, and that those who saw him most and knew him best felt most kindly towards him? God, in due time, did not send Samuel at random to Jesse's house and select David to be anointed the future king of Israel. No! in his boyhood David had that gentleness, modesty, and courage, that love of all things beautiful and good, which rendered him fitted to be the governor of the tribes. Because he ruled himself he was best able to rule others; because he cultivated when young his wonderful talent for song and music, he became afterwards the Holy Psalmist and the sweet singer in Israel; and because he did his duty humbly in lowly life, God raised him to a throne, and gave him a name among the greatest of mortal men. Let us then think of the boy David as a bright example to our British youth. They cannot expect to wear a crown like him; but if they ask of God, He will make them all that David was; He will show them one holier even than David, "the holy child Jesus;" He will fit them for their duties as David was trained for his; and he will prepare them for entering that holy city where David and all good men will meet at last and dwell for ever. Dear young friends! Think on these things, and may David's prayer be your's" Lead me, O God, in the way everlasting." DAWSON BURNS. SEA-DREDGING, SCIENCE AND SCRIPTURE. SOME Six and thirty years ago, Edward Forbes, one of the most distinguished naturalists of the present century, directed the attention of the British Association for the Advancement of Science, especially to the subject of dredging. And as the result of his own work in this way, and of opinions then commonly entertained as to the kind of conditions absolutely necessary for the maintenance of life, he enunciated the doctrine that beneath a comparatively shallow depth in the ocean the existence of animals was impossible. The course of reasoning that led to this conclusion seems to have been something of this sort.-Ultimately all animals depend upon vegetables for their existence. But in order to the development of vegetable life, a certain amount of light is necessary; while this agent cannot penetrate many fathoms beneath the surface of the sea. These data being all fixed and agreed upon it seemed quite certain that no animal, however queer and different from his fellows he might choose to be, (and still less no whole tribes of animals, marvellously like those which were spending their happy lives amid the sunshine and ripples of the shallows,) could so far forget its own best interests as to rebel against the teachings of science by trying the vain experiment of dropping into the black depths of fathomless seas under the expectation of being able to pick up a living there; or that if it did, it seemed clear to demonstration, that it must pay the penalty of its obstinacy and folly by being crushed to death by the enormous pressure of water which it would have to sustain before it had got half way down. But dredging did not stop with Edward Forbes. Torall, Dr. Wallich, Lieutenant Brook, and more recently still, Dr. Carpenter and Professor Wyville Thompson have pursued it, and that too, to an extent to which it had never been carried before (not even excepting Captain Ross's celebrated Antartic dredgings), and with results that had been but little anticipated. On one memorable occasion lately the dredge went down 2090, and on another 2445 fathoms, before it rested. For several hours it remained down and then was hauled up. The selfregistering thermometer that had sunk with it showed the temperature of those depths to be only four and a half degrees above freezing on Fahrenheit's scale. With breathless interest the one or two hundred weight of chalky ooze" that had been brought up was separated and examined, when, instead of being utterly void of life, molluscs, 66 and star-fishes, crinoids, annelids, and crustaceans, showed themselves in abundance, having a well-to-do, highly organized look that was quite astonishing considering whence they had come, and betraying no sign of thankfulness for having been rescued by science from the miseries of their former state. These poor creatures, thus incontinently dragged up from their quiet and sunless abode in the bosom of the deep sea, set the philosophers right on more points than one. They not only demonstrated that they could live where science had said that life was impossible, but from the striking resem blance which many of them bore to animal forms characteristic of what is known as the chalk formation, they silently suggested the enquiry whether after all geologists were right in marking this "chalk" age off by a definite line from other formations which, from their being supposed to have occurred later, have been named " tertiary," -the chalk forming part of the on secondary. In fact they appear to have proved that the tertiary deposits represent but comparatively small changes which have occurred here and there in shallow water, and not in the least affecting the slow but grand modifications of the earth's form which had been going on for ages, and are going on still, in the deep abysses of the mighty sea. What, therefore, a few years ago was "secondary" must now, in the light of these dredged-up creatures' history, be reckoned "tertiary;" and another proof is afforded of the way in which extended discovery modifies geological conclusions. This shows strongly also the great necessity that there is for caution in accepting as fixed every new doctrine of a science, which, more than any other, seems the subject of change. Readers of the Bible will know how to apply these facts to the so called contradictions of science and scripture. Verily "he that believeth shall not make haste." W. CARTER. CHEERFUL WORKING FOR GOD. FRESH from the perusal of the paper Serve God and be Cheerful," in the March number of the Magazine, I went to bed; and awaking in the dead of the night (as is my wont, and I suppose that of other elderly people), I found my thoughts occupied with the charming truth that essay commended. I was reminded of one I had just been reading of, whose Christian cheerfulness made him delight in similar nocturnal sleeplessness, because it gave him most favourable opportunities of intercourse with that "happy God who giveth songs in the night;" and thus his soul was, like David's, satisfied as with marrow and fatness, while he remembered God on his bed, and meditated on Him in the night watches. It reminded me of a brother, who, at our prayer meeting last Monday, began his prayer by saying "Oh Lord, thou hast said, if any one is happy he should sing psalms; and if unhappy, he should pray. Oh Lord, we feel we must do both; for we are both happy and unhappy." It reminded me of the old story of the young chimney-sweep, who from his sooty niche was heard singing "The sorrows of the mind Be banished from the place; To make our pleasures less." "Whistled as he went for want of thought;" yet there can be no doubt of the "solid joy and sacred mirth" of those two blessed brothers, who, after enduring a Roman flogging, were thrust into the dungeon, and their feet made fast in the stocks, without any human hope of justice or relief, yet sang praises to the all sufficient and sympathizing God of all consolation. One of these, at least, was pervaded with such an unconquerable cheerfulness, that however " sorrowful he was always rejoicing," "took pleasure in infirmities," and "gloried in tribulations." He was a true moral Eddystone," Pax in Bello,”-casting its cheerful, inextinguishable, and beneficent light all around, to encourage, guide, and save those who were enveloped in the darkness of nature, and in peril of sinking in the billows of despair. I turned round and tried to sleep on the other side, but my thoughts turned round too. I thought what a pity it would be if any one, perhaps from sheer admiration of this Christian cheerfulness should mistake some false light for the true one, mere natural hilarity for spiritual gladness. He might be wrecked. I fear many are. They are satisfied if, like a famous modern character, they can make themselves "jolly under the circumstances." So they rattle and prattle away in company, make themselves agreeable and others merry, tell funny stories, crack sparkling jokes, waste the evening, are called pleasant fellows, and fancy they are cultivating Christian cheerfulness. Such persons the Germans call windbags. Their frivolity is very different from cheerfulness. It is, indeed, subversive of it. Cheerfulness is an importation from heaven, and a generous impartation of it to others, without money and without price-it is "singing as we work FOR GOD." This is the genuine article. This bears the stamp; and it cannot be counterfeited. "Working for God." May all our readers, in all they say and do, design and enjoy, look well at the stamp-"For GOD." All with this mark are genuine. Talk, silence, reading, writing, eating, drinking, sleeping,-all is dignified, beautified, illuminated, that is attended to "for GOD." Even the darkness is made light; "and sorrow before Him is turned into joy." A very large part of working for God is to be done by the tongue. This is the characteristic work of angels. Whatever else they do, they bear messages, and so they are called angels, i.e., messengers. Every one, therefore, that has a tongue-man, woman, or child-may do the like. "Life and death are in the power of the tongue." Every one may speak words that may edify, that may save. Every one may say to his neighbour and to his brother, "Know the Lord." Use this admirable faculty for God, and you will "sing at your work." Another work which may be done for God is giving. This ensures cheerfulness. "God loveth a cheerful giver," because He is such Himself. You are asking some one to contribute to a Christian object. He looks dull, almost cross; you persuade him till he is half willing. Now look at his countenance. The cross look is gone, his dullness is changed into interest; he resolves to make a sacrifice, and he becomes radiant. He has made a good bargain. By a little bountifulness he has bought a great deal of cheerfulness. [I hope this experiment will be tried extensively in the matter of our Centenary Fund.] But how are we to possess ourselves of Christian cheerfulness? It is no use to assume the appearance of it. We must go to them that sell this oil of gladness. It cannot be extracted from any substance native of this fallen world. How can a passenger enjoy his journey if he does not know his destination? We are all travelling at express speed through time. The question is, What will be our terminus in eternity? This much we know→ that we are going to the place we are fit for. Our fitness is produced by the end we expect. "Every one that has true hope in Christ purifies himself even as Christ is pure." And how can we hope or even desire to be with Him, unless we are sure of His forgiveness ? And where is that assurance to be obtained but in His atonement? There are many of whose deep sincerity no doubt can be entertained, but their religion does not make them cheerful. They feel the importance of an all-pervading piety. They pray to God always; they diligently use every means of grace; they discharge every known duty; they avoid every known sin; they struggle against their evil heart; but they are not cheerful. They are working not from life, but for life. They are conscientiously and watchfully doing their best; but it is all for themselves, not for God. They want to secure themselves for time and for eternity. They are like my poor elder brother in Luke xv. He has served his father many years, never transgressed one commandment, never neglected one duty, and yet with all his doing never got so much as one poor kid. Never made merry-was never cheerful. Poor brother! I pity him; but I see the reason. He did his work not for his father, but for himself; to make merry with his friends, not with his father. THOS. W. MATHEWS. 144 THE GIST OF BAPTISM. IN Mr. J. W. Chapman's paper on the Ideal Chapel (p. 78), there is an incidental reference to baptism, which I take leave to say fairly expresses a popular and practically serious misapprehension which prevails among us in reference to that ordinance. The remark is this, "The gist of the rite, as a rite, lies in its publicity." Now unless I am wholly wrong, the gist of the rite does not consist in its publicity, but in its spiritual significance; a distinction with a material difference, for the question now presents itself, not how best to secure publicity, but under what conditions is the meaning and significance of the ordinance best conserved and set forth? I venture to assert that the kind of publicity which we make so great an object in the observance of the ordinance tends largely to dissipate all that is most true and sacred in our conceptions of it, and has been one great reason of our failure to commend the adoption of believers' baptism to the churches. Its spiritual bearings have been lost in its semi-worldly ecclesiastical aspects. Its deep religiousness has disappeared in a parade of outward conformity. A calm confidence in the truth respecting it has too much given way to an anxiety and a determination to flaunt its observance in men's faces, regardless of the fact, that while we cannot thereby compel unwilling attention to that which is spiritual, we do effectually gain a notoriety for that which is external and ritual-a notoriety which finds expression in polite Christian society by polished sarcasm, and among the less instructed in bitter gibes and ribald allusions. Who of us does not know that the feeling with which our practice is regarded outside our own circles among cultured and sensitive minds, is largely one of aversion, akin to horror? How can it be otherwise? What is baptism apart from its spiritual significance? "The letter killeth." Divorce the rite from its meaning, narrow or pervert its teachings, and you necessarily excite disgust and provoke ridicule. I do firmly believe that unspiritual misconceptions of the ordinance, as manifest in our practice, are a serious stumbling block to souls. On the question of the baptistery, I would enter my protest against its common location. There is an objectionable 66 staginess" about it. With far better taste the ancients, as we know, constructed their's near the entrance of the churches. An open baptistery, with decent space around, not obtrusively prominent, yet conveniently accessible, in which the ordinance may at all times be observed without the excitement caused by derangement of ordinary procedure, is a desideratum which our architects, within my limited observation, have not yet supplied. But they have been fettered by our traditions. A. B. M. Whilst I demur to the polemical part of the above statement, I am at present only concerned with its history and architecture. During the first two and a half centuries baptism was administered at natural fountains. The oldest constructed baptisteries are those of S. Pontianus (ob. 235 A.D.), S. Giovanni in Fonté (circ. 323 A.D.), and Sta. Constantia, all at Rome. The two last are large detatched buildings ascribed to Constantine, and are types of baptisteries until the middle of the sixth century, when a baptistery was introduced within the principal church of each city. Not until the ninth century did they become common to churches generally. The baptisteries of the " ancients," referred to by A. B. M., were large fonts used for the immersion of infants; the "ancients" were the medieval clergy. The position of the font at the entrance of the church is invested by some with a significance dissenters will scarcely allow. A. B. M. wishes, amongst other things, that the baptistery shall be (1.) in view of the spectators without their being disturbed, and (2.) that it shall be near the entrance. To fulfil the first condition the baptistery must be at one of the sides, or at the same end as the preacher. In the latter case the principal entrance must also be at that end and in full view of the congregation. This would be fatal. Put the baptistery at the side, and some portion of the congregation will be disturbed, especially if there are side galleries. fulfil the first condition the baptistery must be raised, seeing that it is necessary to go down into it, whilst, in a crowd, people at the back cannot see what is done in front on the same plane as that on which they are themselves standing. J. WALLIS CHAPMAN. To OUR CENTENARY-SPECIAL. THE Centenary of the formation of the New Connexion of General Baptists is rapidly approaching, and there are several subjects that require immediate and earnest attention. I. THE CENTENARY PRAYER MEETING.Our brother, Mr. T. Goadby, forwards the following statement:-"The 7th of June next is the Hundreth Birthday of our Connexion. It has been suggested that that day should be set apart for special thanksgiving and prayer. Perhaps it would be better that Monday, the 6th, and not Tuesday, the 7th, should be observed for the purpose. Monday is the time when ordinarily our prayer meetings are held, and Monday, 6th June next, closes the First Century of the Connexion. Moreover Tuesday would be inconvenient for the midland churches, because it is the day of holding the Midland Conference. If, on the previous Sunday, attention was called to the occasion, and some reference made to the past history of the churches, and if also collections were made for the Centenary Fund, additional interest would be felt in the Centenary Prayer Meeting on the following evening, and additional sig. nificance would be given to it. There is assuredly reason for us to praise God for His long-continued mercies; and there is need to bow ourselves low in the dust, and earnestly to seek that the New Century may be to us all as it dawns a new era-an era of nobler life, of higher hope, and of larger blessing and grace." Although the evening named is that usually devoted to Foreign Missions in our churches, yet we cannot possibly adopt a better course than to follow this counsel; and, where necessary and wise, the prayer meeting may be prolonged so as to admit of adequate consideration of the claims both of the churches at home and the heathen abroad. II. THE CENTENARY BAZAAR. 1. Mrs. Pike, Seymour Cottage, Leicester, writes, on behalf of the Committee:"The bazaar will be held during the week of the Association, at the Temperance Hall, Leicester, commencing on Tuesday, June 21st. It is specially requested that all goods for the Bazaar be sent the week preceding the Association, to the care of Mr. Roberts, Temperance Hall, Leicester. Friends contributing articles will greatly assist the Committee by putting a ticket, with the price at which it should be sold, upon each article. As there will be a PROVISION STALL, at the Bazaar, contributions of tea, coffee, L sugar, hams, tongues, cheeses, &c., will be very acceptable. Each church or district providing a stall must also appoint ladies for stallkeepers, and the Secretaries of the various Committees will please to communicate with Mrs. Pike, and intimate the number of stall keepers they intend sending." 2. Mr. J. G. Winks, Leicester, also writes:" It has occurred to me that considerable interest may be given to the Bazaar at the coming Centenary Association, if those friends who possess portraits of the founders and other deceased ministers of the denomination would loan them for the purpose of forming a gallery of General Baptist worthies. No matter if large oil paintings, or only small prints, all will be equally acceptable; and I am sure that our Leicester friends will see that every care is taken of them, and that they are promptly returned. I shall be glad to correspond with any friends who can assist in this matter." III. THE CENTENARY ASSOCIATION. 1. Applications for accommodation must be made by ministers and representatives, to No. 52, Friar Lane, Leicester, not later than June the 7th, as the Committee do not undertake to provide beds for friends applying after that date. Secretaries to the Committee, J. Jarrom, W. Ashby. 2. Committee for the Reception of Ministers into the Denomination. According to rule "The Committee for examining the credentials of ministers coming into the Connexion" will sit during, or prior to the meetings of the Association. The Rev. Thos. Stevenson, Leicester, is the Convener, and must receive all documents pertaining to the reception of ministers into the Connexion, and the registration of their names in our Year Book not later than June the 14th. At the Association in 1865 it was resolved, "that it be an instruction to the Committee to recommend the reception of all recognized and accredited ministers of the other section of the Baptist body, with the students from the Baptist Colleges, without the usual examination." 3. The Statistics.-An unusual degree of importance attaches to the Statistics of the churches in this year, 1870, and it is our desire that they should be without fault. Owing to the degree of accuracy already attained, and the new methods that will be adopted in the "Schedules" to prevent mistakes, it will not be difficult for the Secretaries of Churches to maintain the good character our "returns" gained last year. In the Minutes for 1869 |