readily consented to the arrangement. Time passed on, however, but no maple sugar arrived to sweeten the pastor's household. Some months later he saw the newly-married husband in the town, and ventured to remind him: "My friend, you did not send me the maple sugar you promised." With a saddened countenance the farmer looked up and replied, "To tell you the truth, governor, she ain't worth it!"

The Meaning and Teaching of Baptism.-It does not argue much for man's spiritual intelligence when we call to mind that probably more error has gathered about the ordinances of baptism and the Lord's Supper than any other commands which have been received from the Lord Jesus Christ. Simple as these ordinances were when first instituted, they have been made the centre around which every conceivable controversy and heresy has raged. That they have a definite meaning is certain. That they were intended to teach and illustrate great spiritual truths there can be no doubt.

The great difficulty which hinders us in ascertaining the mind of the Lord in regard to these ordinances arises from the heritage of human glosses which have been made to attach to our Lord's words. Could we separate our minds from the traditions and views of men, I venture to think we should find an easy explanation of their meaning and intention. In order to do this we must keep closely to the word of the Lord, and come with unprejudiced minds to the sacred Scriptures. If we can ascertain the spiritual import of an ordinance we ought not to have any great difficulty in determining its meaning, method of administration, and the subjects for whom designed. Here I believe is the key which unlocks the door of the whole position.

The following passages clearly show the spiritual meaning and import of baptism, "For as many of you as have been baptized into Christ have put on Christ" (Gal. iii. 27). This baptism evidently is spiritual, and is the work of the Holy

Ghost. Hence we read, "For by one Spirit are we all baptized into one body, whether Jews or Gentiles, bond or free" (1 Cor. xii. 13). This entirely corresponds with the words, "Know ye not that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. vi. 3, 4); or again, in the striking words of the Revised Version, verse 5: "For if we have become united with Him by the likeness of His death, we shall be also by the likeness of His resurrection;" or once more, "Buried with Him in baptism, wherein also ye are risen again through the faith of the operation of God who hath raised Him from the dead" (Col. ii. 12). The allusions here refer clearly and distinctly to spiritual realities.

“

There can be no doubt, however, that the ordinance of baptism in water is referred to, and the thought arises, Here certainly is distinct allusion to that ordinance which our Lord Himself submitted to, and which in apostolic days always accompanied the preaching of the Gospel! I venture to affirm

that the true position of baptism is that of a Gospel rather than a Church ordinance. It is initial in the sense of symbolizing by an external act the union of the believing soul with our blessed Lord in His death, burial, and resurrection. It is the testimony on the part of the believing convert of submission to, and union with, the risen Lord in that form which He has ordained. This new life is not communicated by water baptism in any form whatever, nor has our Lord identified spiritual life or the "passing from death unto life" as connected with the act or time of being baptized. Spiritual life is the product of the Spirit of God. To make that life a result of contact with water, however or whenever applied, appears to me to contradict the teaching of Christ, reduces regeneration to a mere mechanical act on the part of man, and puts a simple yet highly symbolical ordinance into an entirely false position.

Christ Himself received into the heart is Eternal Life. No

act or series of acts must be confounded with or mistaken for the life which is ours by reason of the possession of the Son of God, "This is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life, and he that hath not the Son of God hath not life" (1 John v. 11, 12). We cannot too firmly hold the precious testimony, "But as many as received Him, to them gave He power to become the sons of God, even to them which believe on His Name, which were born, not of blood nor of the will of the flesh, nor of the will of man, but of God" (John i. 12-13).

What then! Are we at liberty to say that it is a small matter whether believers are baptized or not? Certainly not. To be clear as to the true meaning and import of an ordinance commanded by our Lord is one thing. To be disobedient to His known will in respect to that ordinance is quite another. The words, "Why call ye Me Master and Lord, and do not the things which I say?" clearly forbid such disloyalty. I protest against a profession of faith in Christ which is not accompanied by a loyal obedience. The command is plain and decisive," He that believeth and is baptized shall be saved" (Mark xvi. 16). Here at least our Lord has joined together the exercise of faith in Himself and obedience to that form which intelligently teaches death indeed unto sin and life unto God in Jesus Christ our Lord. I have sometimes been asked, Do you believe baptism to be essential to salvation? If by this is meant, Do you hold that the Scriptures teach that those who are not baptized are therefore lost? I say very distinctly, No, but I do believe that baptism and the fulfilment of every other command of Christ are essential to obedience, and yield the best possible proof of our faith in and love to the Lord Jesus.

I firmly believe that the lack of an intelligent apprehension on the part of many believers of their death, burial, and resurrection with the Lord arises here. They have not obeyed their Lord's will in this respect. They have not submitted

themselves to that divinely appointed ordinance which holds in its intelligent symbolism the figure of the divine reality. Well does the Apostle Peter add, when speaking of Noah's deliverance in the Ark at the time of the flood, "The like figure whereunto baptism doth also now save us (not the putting away the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ; who is gone into heaven, and is on the right hand of God” (1 Peter iv. 21, 22). He who with instructed mind and purged conscience gives in his baptism the answer to God that he recognises that he is in Christ who for him once passed through the waves and billows of the wrath of God against sin, may indeed apprehend that he is buried with Him by baptism, wherein also he is risen again through faith in the operation of God who hath raised Him from the dead (Col. ii. 12). And not only so, but that He also is raised and seated together in the heavenlies in Christ Jesus (Eph. ii. 6).

Children and Baptism.-It will be gathered from the foregoing that as a question of judgment I have no agreement with the baptism of infants. The salvation of the soul, whether of an infant or an adult, is a result of the work of Christ. There is no Saviour beside our Lord. To make repentance, faith, or obedience to ordinances saving in the sense in which salvation to the believer is the result of the life, death, and resurrection of the Lord is to confound things which are essentially different. The eternal salvation of all children dying before years of responsibility are reached, I believe, according to the mind of Our Lord, to have been secured by His death. They belong to Christ by virtue of the infinite merit which attaches to His sacrifice for sin, as the Saviour of the world. To baptize them in order to admission to Christ or His Church is a work of supererogation. They are within the compass of His salvation already, He alone knows what will be the history of these children should a new and personal responsibility be opened to them in their following years.

There is no necessity to bring infant children into the "visible Church," as it is called. Let it be remembered that there is no such expression as the "visible Church" in the Scriptures. This introduction has been attempted from time immemorial, and the Church has had to reject and disown millions of those whom she affirmed were regenerate and heirs of the kingdom of heaven. It is difficult to see how they could be heirs of God, seeing that heirship is a result of birth, and evidently these had never been "born again." When our Lord said, “Suffer little children to come to me, and forbid them not, for of such is the kingdom of heaven," He did not baptize them (Matt. xix. 14). When He received them, "took them up in His arms, put His hands upon them, and blessed them," baptism had no part or place in His action (Mark x. 16). Baptism and the Lord's Supper are intelligent crdinances, fitted for observance by those whose senses are exercised and who have ability to understand the truth of Christ. Moreover, they are both acts which show forth and stand for personal confession of faith in Christ, and separation from the world. However much we may love our children, we remember their years and lack of ability of comprehension, and act accordingly. We do not give bank notes, cheques, or jewels to little children; these are for older years. Even so baptism and the Lord's Supper are for days of intelligent personal apprehension, commands for individual faith and observance.

I doubt not some of my readers will be ready to ask, But would you not bring the children to Christ? Yes, certainly. By prayer, example, teaching, and kindly influence, lead them heartily to Him. His loving heart yearns for their heart's love. But more than this, would you not consecrate them to the Lord in baptism? Do not misunderstand me if I say no. I have the deepest sympathy with your feeling if I cannot acquiesce in your thought and method of action. You use the term consecrate. Permit me to ask, How can you consecrate that which is not your own? If I understand you rightly, you wish to give your child to Christ Jesus the Lord. Bear