yielded fully to it, have felt themselves pressed with many difficulties.-Secondly, In its harmony with a christian's first convictions of the spirituality of religion. When a man first feels that the kingdom of God is within him, that voluntary faith is the only bond which ean connect him with Christ's invisible kingdom, then the doctrine that a voluntary profession of faith is the only tie which can unite him with the outward church, strikes in with the deepest emotions of his soul. His heart responds to the truth, that in regard to his outward as well as his inward relations to christianity, "old things have passed away, and all things have become new." Thirdly, In the extent and importance of its bearings. It is at once seen to produce the most far-reaching consequences. The principle that personal faith is the only bond of union with the church, involves the idea of the spiritual nature of christianity, the voluntary character of the christian dispensation, and destroys the possibility of religious persecution. How can persecution exist where this principle gains sway? There is no point on which outward force can operate; it hath no object at which to aim. Men must of necessity be left to themselves, in order that they may freely "choose whom they will serve." It strikes an effective blow at all church-establishments, at

all state-patronage of religion. It produces religious liberty, not on the ground of expediency, but demands it as a necessary condition of the progress of true christianity. It stands forth in direct contrast to that theory of church constitution, defended ably by that great writer who is well designated, "the judicious Hooker." "We hold," says he, "that seeing there is not any man of the Church of England, but the same man is also a member of the commonwealth, nor any member of the commonwealth who is not also of the Church of England; therefore, as in a figure triangle, the base doth differ from the sides thereof, and yet one and the selfsame line is both a base and also a side-a side simply, a base if it chance to be the bottom and underlie the rest; so, albeit properties and actions of one do cause the name of a commonwealth, qualities and functions of another sort, the name of a church to be given to a multitude, yet one and the selfsame multitude may in such sort be both. Nay, it is so with us, that no one pertaining to the one can be denied also of the other."

"Our

state is, according to the pattern of God's own elect people; which was not part of them, the church of God; but the selfsame people, whole and entire, were both under one chief Governor, on whose supreme authority they did all depend." If Pædo-Baptism would fairly maintain

the relative position which once belonged to the rite of circumcision, it must acknowledge this representation of the ecclesiastical polity to be just and true.

Now the great principle of the Baptists derives its power, from its standing forth in its simplicity, clearness and integrity, as the antagonist of this and every theory from which church establishments arise. It declares at the outset, that no human being can be born into the christian church, or be baptized into it except on a voluntary profession of faith. Thence, it asserts that no creed can be enforced by law, that the magistrate has no right whatever to interfere in matters purely spiritual. In regard to this point, the Baptists have uniformly in ages past, taken higher ground than any sect of Protestants. The latter in their plea for religious liberty, have generally been content to ask or demand toleration; the former have declared it to be a violation of the spirit of christianity for any human power to assume the right to tolerate. The latter have shown in practice, that a church establishment may be rendered compatible with their systems; the former have proved that their fundamental principle is the set antagonist of an established religion. The latter coming out from the bosom of the Romish Church, protested

against her corruptions of doctrine, not against her union with the state; the former spoke of her as anti-christian on account of that one feature. The former and the latter hold many sentiments of vital worth in common, sufficient to form the basis of a true spiritual fellowship; but in regard to the outward constitution of the church, the latter retain, as we think, an element of Judaism, with which the creed of the former can never coalesce.

And while we lament that this difference yet exists, we feel bound to adhere to it from a sense of duty to God, from loyalty to truth, and for the welfare of the world. Yes, we say for the welfare of the world; for we believe that the element of power which has been so much dreaded on the continent of Europe, under the name of Anabaptism, is the very thing which is needed for the reformation of Christendom. The evils which exist in the Protestant churches of the continent, the moral torpor, the cold formality, the persecuting spirit, arise mainly from the establishment of a state-religion, from the prevalent idea, as Locke expresses it, "that a man can inherit his religion as he does his lands." Alas! how little is gained in such a case by the battle of mitre against mitre, of one hierarchy against another, of the triumph of

protestantism over catholicity! Within the pale of either, doubtless, there are pious persons, who, amidst the rubbish of the creeds, cull out the essential elements of the christian faith, practise them in their life, and find their way to heaven. But the tendency of that order of things under which they live, is to lead the great mass to substitute the outward service of christianity for its inward spirit, the form for the power, the sign for the thing signified. Some simple powerful principle is needed, which can be easily apprehended by the multitude, and in its work ing heave from its very base this mighty fabric of secular corruption. Such is the principle of which we speak, which we believe will be in God's hand as "a new sharp threshing instrument, having teeth, to thresh the mountains, and beat them small, and make the hills as chaff." All ages have proved its power. It glowed in the heart of Arnold of Brescia, when by his words all Rome was inspired to rise and dethrone the Pope. It reigned in the bosoms of the Waldenses, when they were anathematized by the priesthood, harassed by inquisitors, driven from their homes amidst the snows of winter, scattered through Bohemia, Poland, Lithuania, Provence, the caverns of the neighboring Alps, and yet remained faithful unto