anti-Christ ean be clearer, or deeper, than that which attaches to a Power thus aiming to impose on the profession of Christ the condition of a prior recognition of its own Infallibility?

2. Freedom of Christian Fellowship. This fellowship is with the Lord and with His people. He offers not only His grace, but His own person. He communicates Himself, and when the heart is open, promises to "come in and sup with the contrite and humble one. And this fellowship necessarily draws with it fellowship with all His disciples. All who are truly His must be one in Him, and must drink into the same spirit, even though by their ignorance and prejudice they do not nominally recognize one another as brethren. But Rome assumes to cut off from this blessed fellowship those who will not tender an unconditional subjection to her sovereignity. She pretends to the Divine prerogative of opening and closing the doors of Christian communion; and blasphemously dictates, as it were, to Christ whom He shall receive to His embrace, and whom He shall visit with the tokens of His favour. No wonder that having thus attempted to stand between the soul and its Redeemer, it prescribes to the Christian brotherhood who shall not be admitted within its circle and to the sympathy of the faithful in Christ. Ostentatiously claiming to be the Catholic Church, it puts up as the son of this spurious Catholicity the Roman yoke; and he who will not bow beneath that yoke must not pass that way. Thank God, this pretence of Catholicity is a sham, and this yoke one from which Christian Catholicity makes us for ever free.

3. Freedom of Christian Judgment. The right of private judgment does not give any one the right to use his judgment capriciously and without judgment; and freedom of Christian judgment is freedom to judge of all things by the light and aid of Christian revelation, Christian experience, and the anointing of the Holy Spirit. This freedom is not only conceded, but enjoined, in the Divine Word; and the apostles jealously guarded themselves from the shadow of any domination over the faith of the first converts. He who claimed to be not a whit behind the chiefest apostle, yet did not hesitate to declare, "I speak as to wise men, judge ye what I say." But the Papal See will have none of this. The judgment of Christian men is never to be exercised in religious mattersor on questions of morals-except under ecclesiastical guidance and direction; and is always to be the echo of what the Church-i. e., the Papal System—has affirmed to be the truth. That dominion which the apostles earnestly refused to assume, the Pope as earnestly refuses to abandon, and when it is challenged, replies by the bitterest epithets and maledictions.

4. Freedom of Christian Service. It is the Christian instinct to serve Christ -to give to Him the powers He has redeemed. And this service is in its own nature undefinable and uncircumscribable; for it embraces whatever each one can do, at all times, and in every place, and in every form and fashion. It is both active and passive-working and waiting. Now, it breaks out into a spiritual song; again, it puts on armour of proof; and anon, it goes forth in the garments of humility, and with the lamp of enlightened love, to seek and to save that which is lost. Yet serve Christ the Christian must. Flesh may sometimes smart, and spirit may sometimes quail, yet still the saved one's delight is to do the will of Him who gave Himself for the world. But the Papal genius starts up and utters its "Phohibito," unless the servant of Christ will fall down and worship it! Even then, it claims to determine what the service shall be, and how it shall be rendered, instead of allowing full scope to all Christian effort, that the testimony of the Divine blessing may be freely imparted.

Can we be wrong in what is above affirmed? Is Christian freedom a nulity unless it comprehends all that we have described it to be-freedom of profession, of fellowship, of judgment, and of service? And can it be doubted that this freedom, which Christ gives, and which no one, however he may pretend to speak in Christ's name, can take away, is assisted by the Papacy, and by being so assisted, convicts the Papacy of the grossest usurpation? The romish system negatives every element in this Christian liberty, the direct and invaluable gift of Christ to the believing soul; and insists on the most absolute and abject submission to its own dogmas, control, and organization, as the indispensable preliminary to every Christian privilege and blessing.

Observe, then, this is not a question of what doctrines are true or false, whether there is any justification for the invocation of saints, or the sacrifice of

AND PAPAL CLAIMS.

101 the mass it is a question whether Papal Rome shall receive unreserved submission of intellect, heart, conscience, and will. She knows of no liberty, except that which proceeds from herself, and no liberty in any measure other than such as she may deem it fit to confer. Her one cry is, "Hear-obey the church" and if we ask, What is this church? the answer is, "The spiritual power," which means the clergy, which means the Pope!

Such audacious demands, such a yoke of bondage, did become imposed on the Western Christian world during the Middle Ages; but they were never before presented with so much naked ruggedness, or with such unanimity on the part of Roman Catholic ecclesiastics, as at the present time. The Vatican Council has dogmatically affirmed, and condensed, and eliminated the most presumptuous and arrogant claims of the Papal chair, so that the Liberal element in the Roman Catholic church is either silenced, or in danger of exclusion; is, indeed, declared to be excommunicated wherever it lurks and lingers.

How fundamentally all this differs from the spirit of the Roman church, as it existed in apostolic times, we may perceive from two documents of antiquity -the Epistle of St. Paul to the Romans, and the Epistle of the Roman Christians to the Christians in Corinth. The one document is known to us all, and presents the picture of a church in Rome whose "faith was spoken of throughout the whole world," but which would have shrunk with horror from the thought of aspiring to control the faith of the whole world, and to place the liberty of Christians throughout the world at the mercy of its own decrees. As we read this remarkable letter of the great apostle to the Gentiles, we can imagine the dismay that would have seized his soul could he have foreseen the pretensions which future overseers of the church would have advanced, to unchristianize all who would not yield unquestioning subjection to them as the pretended successors of St. Peter. But more interesting, if possible, in connection with this topic, is the Letter of the " church sojourning in Rome" to the "church sojourning in Corinth," of which the Clement named in Philippians (iv. 3) was supposed to be the amanuensis. This epistle is referred to the first century, and is, in substance, a series of fraternal counsels in behalf of love and good works. No mention is made of any Pope, nor does it profess to proceed from any bishop or presbytery, but from the church as a body, with its elders and deacons; and from first to last there is a total absence of any claim to dictate to any other church in malters of discipline or doctrine. There is no appeal to authority, but persuasions are drawn from the great verities of the Christian faith "once delivered to the saints." This Christian Roman letter, put by the side of the Papal syllabus and the Vatican Decrees, enables us to measure the distance which separates the spirit and teaching of the primitive church "sojourning in Rome" from the tyrannical temper and rapacious despotism embodied in the Roman Popedom.

To the claims of the Papacy, whether they seek to silence our political liberties or spiritual freedom, we are not to give place—“ no, not for a moment." That the British nation and British Christianity will be entangled in the Popish "yoke of bondage," is not probable, despite the activity of the emissaries of the Roman church, and the partial successes which they have achieved. That independence of character, and dislike of priesteraft, which in the olden Roman Catholic times put a check on Papal aggressions, and which survive in undiminished energy, may be relied upon; as also may the spread of knowledge, and the vigour of our Christian institutions, associated with the freedom of the Press; but it is to the increase of a wide-minded and warmhearted piety among us-to a deeper love of Christ, rather reverence for Him, and a holier imitation of Him-that we must chiefly ask for a resistance of Romanizing intrigues to establish a spiritual bondage more galling than ever before afflicted the British people. It may be inexplicable how some men have been perverted, whose Christian character we cannot call in question; but that these are exceptions, and arise from intellectual aberrations, the experience of all Protestant nations has fully shown. Man craves a master, and he will take the Pope for one, if no better is provided; but if One is our Master, even Christ," and if we learn that all others, however richly endowed, are brethren, and if this cardinal principle is wrought into our moral nature, we shall neither be caught by the blandishments nor moved by the threats of the Papacy-the primest and proudest of the hierarchical anti-Christs that have opposed the gospel, and vexed the church of the Son of God.

No. III.-Bumbledom in the Diaconate.

BY A "LIVE" DEACON.

ONE of the chief hindrances to the attainment of a healthy state of Church Finance is the reign of King Bumble in the diaconate. Some of our deaconsso, at least, I gather from conversation, and from reports that reach my earsare so enamoured of "as it was in the beginning, is now, and ever shall be," that they resent improvement as if it were innovation, and treat the accession of new ideas and new blood into the diaconate as if it were a lawless invasion.

In my day I have seen a good deal, and I am convinced that one of the mistakes often made in our churches is that of restricting the office of deacon to the "most potent, grave, and reverend seniors," promoting to the responsibilities and cares of that post chiefly those who have forgotten the fires of their youth, and are notable for the gravity of their behaviour, and the extreme caution of their movements, and their unbroken worship of old and obsolete ideas. A friend of mine, a young man in whose welfare I have taken a deep interest, suddenly sprung upon me the other day to tell me that he had resigned the pastorate of the church at saying "he could not stand it any longer."

"Stand what?" said I, in no little alarm: for I had hoped that he would stay for a long time, being well assured that with a minister, as with a servant, it is well to stay long enough to get a good character; and beside, I had heard reports of progress and of wide-spread growth.

"I could not stand," he replied, "the dead weight of solid resistance I have to bear from my deacons. I have had four of them. They are good enough for angels, they pray like the widow in the parable, and are kind as a mother; but three out of the four are so timid, and so utterly bereft of anything like venture, that, as I have said, they are dead weights, exactly that, nothing more: and the fourth, though a brave man, yet cannot overcome the inertia of his companions."

"Well, but," said I, "couldn't you wait, and try-"

"Wait! I have waited three years; and everything of a progressive kind that I proposed was beset with insuperable difficulty, and they resisted. They have no more pluck than a babe. Ardour and courage are gone, and they are nothing but petrified caution; and there is no chance for the church till they are taken to heaven."

I was sorry to hear all this, and to find strong justification in my friend's account of his endeavours of the judgment he had passed. And yet it is what may be expected. Everybody knows that, generally speaking, as we grow older we become conservative, less and less inclined for action, and even opposed to new modes of action. I feel it myself. Of course I do not wish that signs of age should be a disqualification for office. By no means. I carry them myself. Some old men are always young, and some old deacons are "live" deacons to the end; fresh in thought, earnest and eager for advance, growing in thought and spirit to the last.

But, certainly, it is desirable that no diaconate should be wholly given up to the worship of King Bumble, and the practise of the time-honoured customs of half a century ago. New blood should be admitted, to stimulate the circulation of the old. The freshening impulses of an eager and ardent life should be suffered to stimulate the sluggish movement of men who, without much fault, have got into deep ruts, and can hardly lift themselves out. Life, energy, push and pluck, and business capacity, should be regarded as qualifications for the nineteenth century, as well as a grave aspect and a grey head, a godly character and a good purse.

Two aged deacons, to my certain knowledge, kept a pastor they loved out of an increase to his annual stipend of a hundred pounds simply because they did not initiate measures to gather the funds which the growing life of the church brought within reach, and hesitated to sanction propositions for additions to be made to their number. In another case, the addition of a young deacon with expanded ideas of Christian giving, considerable business capacity and tact, doubled the church's returns in three years.

MOODY AND SANKEY AT BIRMINGHAM.

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I do not profess to know much about the first seven deacons; but I cannot think they were men of the long experience and ripened wisdom modern customs would suggest. To me the "Acts of the Deacons" prove them to have been men of immense activity, and of devotion, and of large faith; gifted in venture, in enterprise, and in endurance. Not chosen because they were young, not rejected because they were old, but selected and appointed because they were fit to manage Church Finance.

MESSRS. MOODY AND SANKEY AT BIRMINGHAM. "ACROSS the Channel to Manchester, from Manchester to Sheffield, and Sheffield to Birmingham;" so ran Mr. Moody's programme, and so, now, runs history. Our denominational interest in the Midlands is my plea, and I trust may be found my warrant, for offering a short sketch of the recent religious campaign to the readers of "The Magazine."

The first meeting was held on Sunday morning, Jan. 17th, and was anticipated with universal interest. It began at eight o'clock; was confined to Christian workers, who were admitted only by ticket; and was held in the Town Hall. "You don't catch Birmingham people turning out to an eight o'clock meeting on a Sunday morning." "Fill that great Hall with people at eight o'clock on a Sunday morning ?" "Don't you wish you may get it ?" So did the Philistines challenge us.

At 7.35 the writer stood outside the Town Hall. The morning was bleak and uninviting: but behold! here they come! Up from the four corners of the town-flowing into the Hall. At 7.45 the place is full. At eight it is crammed. Ministers, whom profane people left tenderly in bed, are on the platform in force-Baptists, Independents, Episcopalians, Wesleyans, and many other sorts beside,-in pleasant unity, are there to welcome the men of God.

At the moment in they come, and without preface go to work, making you feel that they are downright business men, differing from the go-ahead tradesman only in this-that they are merchants of the cross, whose consecrated traffic is in souls. 'Soul-seekers." "Soul-winners" they profess, and mean, to be. The first meeting answered for all the rest. From the Hall we went our way -teachers to the Sunday school, preachers to the sanctuary, to teach and preach as men and women freshly come from the baptism of fire. Blessed be the memory of that hour.

In the afternoon a meeting was held for the public. The attendance was overwhelming, and the service wonderfully effective. In the evening most of us closed our services at seven o'clock, and went to Bingley Hall. The ten thousand chairs were filled, and the large spaces in the permanent gallery running round the Hall, and on the floor of the vast enclosure, were thronged and packed. The sight from the platform was worth going fifty miles to see. Fifteen to seventeen thousand people massed together-the hush of solemn expectation upon them all. The scene made emotions one could not suppress. The singing was "a thundrous music." The sermon rang all through with the glad tidings of the grace of God, and was accompanied with the power of Pentecost, as the numbers who flocked to the inquirers' gallery abundantly proved. And so ended our first day-a day rich in gathered fruit, but richer far in promise.

Monday came, and the noonday prayer meeting, the afternoon Bible lecture, and the preaching service at night, all were made memorable by throngs, by enthusiasm, and by victories of grace. Day followed day, and still the crowds grew, until, for want of room, all the services had to be held in Bingley Hall. The town was moved as, on religious grounds, it had never been moved before. Moody and Sankey" were the household words of Birmingham during those hallowed ten days.

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In railway carriages, omnibusses, tram-cars, shops, counting-houses, manufactories, kitchens, and drawing-rooms, Mr. Moody and his preaching, and Mr. Sankey and his singing, were the irrepressible themes. To us, who understood Birmingham, and who were in the thick of the movement, the sway exerted by

the mission was full of profound significance. Our brethren seemed to be working their way into the very heart of this vast population. And to us the cessation of the work, in the crisis of its power, appeared a grave misfortune.

It was pleasant to hear Mr. Moody's emphatic testimony as to the arrangements of the committee, the suitability of Bingley Hall as a place of meeting (the grandest, he said, in England), and the reception given his colleague and himself by the people of Birmingham.

And now that the men are gone, it is pleasant to recall the gatherings and experiences of the past. Amongst the pleasantest of the meetings, and as the most notable, may be ranked the first Sunday morning, the "All-day Convention," and the Farewell Address to Converts. The Convention assembled on Tuesday, Jan. 26th. Large numbers of ministers, including deputations from Scotland, Ireland, London, Bradford, and Manchester, were present. The business of the day ran thus: Ten to eleven, a Service of Praise. Eleven to twelve, Lecture on "Work." Twelve to two, "How to reach the Masses:" a conference opened by Revs. J. P. Chown and Newman Hall. Two to three, "How to make our Prayer Meetings more interesting." Three to four, The "Question Drawer," i.e., questions proposed to and answered by Mr. Moody. The interest, which was well sustained throughout, culminated in the last hour. The wonderful appropriateness and common-sense of the answers fairly captivated all who heard them.

On Friday, Feb. 5th, Mr. Moody delivered his promised address to converts on the word "able."

The "converts and inquirers," who ascribed their changed condition to Mr. Moody's instrumentality, were admitted by tickets, for which they had to apply to various ministers, who took the work of distribution in turns. For obvious reasons, each applicant was questioned as to his spiritual condition, and this part of the business was extremely interesting. Very prompt and decided were some of the replies. "Have you reason to believe that you have found Christ under Mr. Moody's ministry?" "Oh yes! blessed be God, I have." "I thank God that ever Mr. Moody came." "It was that hymn, 'There were ninety and nine,' that broke my heart, and led me to Christ." Such were some of the responses given.

Two boys came for converts' tickets. The question was put to one, and he remained silent for some time. On being asked, "How do you know that you are a Christian," he raised his head, and as the tears came up into his eyes, he said, with a great burst of feeling, "Oh! 'cause I love Him with all my heart and soul." Some, of course, were less satisfactory; and many who came for a "convert's" card only secured an "inquirer's." But that work of distribution was a "feast of fat things.”

The Farewell Meeting at Bingley Hall was deeply impressive. Some sixteen hundred converts and six hundred inquirers filled the seats reserved for them, and the remainder of the space was choked with vast multitudes. The end

came at last. The crowds lingered long. Many carried away with them mementoes of the men. Birthday books, bits of paper, letters, Bibles, hymn books, were handed up in shoals, here to Mr. Moody, there to Mr. Sankey, to be enriched with the coveted autograph. But thousands who possess no visible memorial of these men of God, have them graven on their hearts as men of a blessed memory.

And now that the campaign is over, and Mr. Moody's tremendous earnestness, his wondrously-told illustrations, his epigrammatic flashes, and his magnetic appeals no longer enthral. Now that the spell of Mr. Sankey's clear tones, and of that gospel which he so pathetically sung, is uplifted, does the past bear the calm keen glance of review? Yes! is the answer; and tangible results form the argument. 1. The Christian church has by common confession been roused. Ministers and people have been literally quickened into new love and new activity. 2. Crowds of the undecided, brought by the ordinary ministry to the threshhold of the kingdom, have been drawn right across, and are saved. "Herein is that saying true, one soweth, and another reapeth." 3. Backsliders have been reclaimed. 4. Utter worldlings have "put on Christ." 5. The great truths of the gospel have been forced upon the attention of the public through the Press. Never in any ten days before did our newspapers talk so much