Heb. 10: 22, "Our hearts sprinkled from an evil conscience."
12: 24,"The blood of sprinkling."

Is. 52: 15, "So shall he sprinkle many nations."

Ezek. 36: 25,"Then will I sprinkle clean water on you."

1 Pet. 1: 2," Unto obedience and sprinkling of the blood of Jesus."

See also Heb. 9: 13, 14, 19. Ps. 51: 7. Ezek. 43: 18. John 19: 34. In some of these passages we have both the sprinkling and the washing; and while each is the work of God's Spirit, this does not interfere with the ritual idea-sprinkling by another, washing per se; as in Is. 1: 16-18; 1 Pet. 3: 21.

In like manner is carried forward the idea of dipping for other purposes than purification. Matt. 26: 23. Mark 14: 20. Jno. 13 26. Luke 16: 24. Rev. 19: 13. Ritual dipping is absent in all these places.

3. In the efficient baptism-the real, on the day of Pentecost-the administrative element came down on them.

Matt. 3: 11, "He shall baptize you with the Holy Spirit."
Mark 1: 8, "I baptize with water; he with the Holy Spirit."
Luke 3: 16, "One mightier than I; he shall baptize you."

Acts 1: 5, " But ye shall be baptized * * not many days hence."
2: 2, "A sound from heaven as of a * *mighty wind."

2: 4, "And they were all filled with the Holy Spirit."

2: 33, "He hath shed forth this which ye now see and hear."
10: 45,"On the Gentiles also was poured out the gift," &c.

10: 47," Can any forbid water, that they should not be baptized ?”
11: 15, "The Spirit fell on them, as on us at the beginning."

This event of Pentecost, being the real baptism, is the fulfilling of all the others; and is enough to settle the meaning of BAPTIZO, even if it had not been well established before. This argument is well applied in "Fairchild on Baptism," issued some time ago by the Presbyterian Board, and kept on hand, too. The whole subject is ably and tersely handled by Dr. Fairchild, including our next proposition.

4. The original-the primary baptism-that accomplished by the cloud and by the sea (1 Cor. 10: 2), was done not only on dry land, but by sprinkling, according to Ps. 77: 15, 20, "The clouds poured out water; the skies sent out a sound." This storm of rain, thunder and lightning, is not directly given in the narrative; and yet we have a place where it exactly fits in, Ex. 14: 24, 25. Nothing could be better adapted to "trouble the Egyptians, and take off their chariot wheels," than a current of electric fire, in a thunder storm. And how genial the rain would be to the weary caravan of Israel after a hot pursuit, and in a southern clime, we are told on another occasion. Ps. 68: 8, 9. This baptism of the sea, while it was typical, was yet a real baptism. of its kind; and occupies a very prominent place in the Scriptures throughout.

The baptism of Calvary was characteristic, as being the groundwork of all other baptisms. The baptism of Pentecost is characteristic, as being the first under the New Dispensation, and having demonstrative manifestation-seen and felt. The baptism of the Red Sea is remarkably characteristic-a happy exemplar of all succeeding baptisms. (a) As being the primary example-the starting point of baptizo. (b) As an event easily understood at the time, and easily ap

prehended still-the sea opened before them and closed behind them, once and forever. (c) They were separated from Egypt-its bondage, its filth, its darkness, its idolatry, its king and his army. (d) They were separated to God, as his first born; to Moses his servant, and to a new course of life-new laws, government, worship, &c. (e) It was much talked of for 1,500 years, and intended for talking, in connection with all that went before. See Ex. 10: 2. (f) It affected the old and the young-all the people and all their interests, temporal and spiritual, present and future; all relations and relationships. (g) Although physically administered, it had the same deep spiritual signification as our own baptism has to-day. (h) On the Mount of Transfiguration we find that it has a wonderfully delicate-a heavenly relation to the baptism of Calvary. Moses and Elijah are there seen in glory talking with him. What interest gathers around that conversation! The most select assembly that ever met on earth! Neither Matthew nor Mark drops a hint of what was said; but Luke says that they talked of his EXODUS*, which he was about to accomplish in Jerusalem." This is emphatically what he "finished" on the cross. The passage of the sea we are accustomed to call the Exodus ; even the book in which it is recorded goes by the same name. The word is used by the Seventy, in four places, for the departure out of Egypt-Ex. 19: 1; 23: 16. Ps. 105: 38; 114: 1.

In some respects the Exodus of Christ is one thing, that of his people another; but whatever may be the diversity, each is called a baptism, and that is the matter in hand. As shown already, the Exodus of Israel was accomplished by water without dipping them into it --all was done on dry ground. This baptism was not a mere transient act, but a thorough and permanent change of condition. The corresponding baptism on Calvary, the Exodus which he accomplished at Jerusalem, was also a change to him, thorough and permanent-never, never, never to be repeated. R. HUTCHESON.

(To be continued.)

MINUTES OF THE GENERAL ASSEMBLY.

A COPY of the Minutes of the last General Assembly of the Presbyterian Church came to me by mail, sent, I presume, by Dr. Hatfield, the Stated Clerk, for which I tender my thanks. It is a large volume, containing over five hundred pages. It is interesting reading, and a notice of some of the doings of the Assembly may profitably occupy a little space in our Magazine.

From a summary of the contributions for all purposes, we learn that the total amount is eight million two hundred and ninety-five thousand three hundred and sixty-one dollars. This is a less sum than was contributed in any one of the preceding five years. The Home Missionary Fund seems especially to have suffered. There was a falling off of

*This is the original word used in Luke 9: 31. No one doubts the meaning given in our English Bible; but who will ever measure all its depths? See also Heb. 11: 22; 2 Pet. 1: 15, in Greek.

$14,000. This was nobly met by the missionaries submitting to a reduction of their salaries.

It is important to notice that the Assembly refused to decide cases in the abstract that referred to matters of discipline. The wisdom of this course is manifest. A decision of a question in thesi settles nothing. Every case should be tried on its merits, and then decisions have the force of law.

To a memorial from several presbyteries on communion wine, the following answer is given: "That the control of this matter be left to the sessions of the several churches, with the earnest recommendation that the purest wine attainable be used."

A paper in reference to the pastoral relation was adopted, strongly deprecating the tendency to frequent changes of pastorates. We quote a few sentences:

"For Presbyterians this tendency is alarming. The Assembly would therefore warn all concerned to be on their guard against it. Since much depends upon the views of the subject with which young men enter the ministry, we would respectfully suggest to the teachers in our theological seminaries the importance of emphasizing their instructions in regard to the pastoral office as one to be desired and sought, as one of divine institution, and as absolutely essential to the most healthful development and increase of the church and the Christian cause. We would earnestly call upon all our churches to cooperate with their presbyteries in creating and extending a public sentiment favoring the formation of pastoral relationships which time and years shall only serve to strengthen and to hallow, and which may suitably represent in outward form the stable tendencies of our ancient and orthodox fathers. Our people must be encouraged to call pastors with a view of keeping them; and our ministers must enter the pastorate to abide."

These are important considerations. The evil here warned against is in all the churches, and is working much harm. We hope our congregations and candidates will give this matter the attention its importance demands.

The following extract from the report of the Committee on Education is worthy of serious consideration:

"It may be confidently stated that if incompetent young men do find their way into the ministry through the agency of the board, the responsibility rests, by the very terms of our system, not on the board, but on the presbyteries. If our system is bad, let it be revised; if it is good, let it be worked more efficiently. We believe it can be so worked as to bring but few unsuccessful men into the ministry. Let the presbyteries be more rigid in their examinations of candidates for assistance. Why should any young man be taken under the care of a presbytery merely upon an examination as to religious character and experience? Having received a candidate found worthy, and commended him for assistance, let the presbytery exercise a proper oversight. Why consider a student under the care of a presbytery, at whose meetings he never appears, to whom he never reports, and who is scarcely thought of except by some partial friend! Let the officers of colleges and seminaries, at least once a year, report to each presbytery concerned as to the character, the standing and the prospects of usefulness of its students. Why should young men be encouraged to look toward an office, and use the money of the church in advancing toward it, when those who are trying to educate them know well that they are failing in the attempt, and ought to say so?"

We have not, as the Assembly has, a board of beneficiary education. But the care of our presbyteries over their students is not the less necessary. It is a vicious defect in our system, that students are admitted to enter the seminary without the presbyteries knowing anything more about them than their name, and the fact that they have graduated. Before a student be admitted to begin a course in the seminary, he should be examined as to his capacity, acquirements, moral character, piety, and soundness in the faith and attachment to the Testimony of the church. If this was faithfully done, there might be fewer licentiates, but these would more likely meet the expectations of the church.

We learn from the Obituary record that ninety-six ministers died during the preceding year. The ages of eighty-five are given; of these, two were under thirty years of age, three between thirty and forty, five between forty and fifty, fourteen between fifty and sixty, thirteen between sixty and seventy, twenty-six between seventy and eighty, nineteen between eighty and ninety, and one exceeded ninety. These statistics seem to show that the ministerial calling is favorable to health. It is rather remarkable that nearly the one-half of the number reached the scriptural boundary of human life-three-score years and ten.

T. S.

THE LATE MEETING OF SYNOD.

MESSRS. EDITORS-Please allow me a small space in your pages for a few words in regard to what was said and done at the last meeting of Synod, held in your city. It appears to me that there are fears arising in some quarters lest there be another division in our beloved Zion. Now, I think that all such fears should be summarily and at once dismissed until there appears a disposition to leave or ignore the heaven-born principles that bind us together as one, and that separate us from all denominations around us. As nothing of this, even in the slightest degree, appears as yet (at least to my mind), I think that there were some things said that had better not have been uttered. I allude to the discussion that took place on the subject of interchange of pulpits. That there is a desire on the part of some in regard to some change of practice on this and kindred subjects, I candidly admit; but why should this be done where no violation of original or divine lawendangers the unity of the church? There are many things in a wellregulated household, where there are father and mother, sons and daughters, that may be changed to suit the desires and wishes of the younger members of the family without in the least destroying the unity, the peace or the happiness of the family, or in any way disowning or refusing to honor and obey its lawful head. True, if there be in these desires anything morally wrong, they must be checked at once by parental authority. We are not given to change more than the farmer, who used to cut his grain with sickle or cradle and now cuts it with the machine, is given to change. Is the grand principle of raising food for man and beast from the earth changed because we now have better implements of husbandry than we had fifty or a hundred years ago?

There is another expression to which we would call attention: the calling or designating those who wish to carry out and exemplify the command of their Lord and Master, as taught in his blessed book, and also most solemnly sworn to in the fourth term of our late covenant, as disorderly and erring brethren, is neither courteous nor kind, nor is it calculated to heal but to widen the breach. Brethren, let us have no more of such expressions. We have no desire or intention to leave the church or her principles, and we hope and pray, yes, and believe, that such advice will not be taken by any true member of the Reformed Presbyterian Church, and if we must endure the censures of the church for remaining within her pale and faithfully contending for her truth, we must bear it as other Christians have borne reproach for the cause of their Master; but we will not be driven in this manner from him or his church.

There are many things in the present day, and even in our own church, for which we should mourn and lament, different from the above-named subject, to which we think she should turn her attention, her talent and her authority: the society or week-day meeting is not as carefully observed as in times past; the catechisms and the committing and repeating of psalms by the young are not generally practised as in former ages of the church; and we believe members are admitted to the privileges of the church without a thorough knowledge of and love for her principles-the effects of which are clearly seen in the life and practice of the rising generation. These things are for a lamentation, and will be for humiliation unless the church turn her attention more to the vitals of religion and less to the circumstantials. We had rather censure a member, and suspend him from the privileges of the church, for non-attendance on private, social and public duty, than for hearing some godly minister preach in any pulpit or in no pulpit.

Some of the above remarks may be considered harsh and unkind, but if they are taken in the same spirit in which they are given, there will be none of that. Let us rejoice in the harmony and good feeling that seemed to prevail among the members of Synod, notwithstanding some difference of opinion. This is as it should be. Let it continue. Let us seek the unity, the peace and the prosperity of our beloved Zion, and let us sing with the Spirit, and with the understanding also, the beautiful psalm:

"Now for my friends' and brethren's sake,
Peace be in thee, I'll say;

And for the house of God, our Lord

I'll seek thy good alway.”—Ps. cxxii : 8, 9.

J. G. M.

A JUDICIAL STRIKE,

In your July number, page 249, we find the following as part of the minutes of Kansas Presbytery:

"And it was resolved that henceforth congregations and stations be required, as a condition of enjoying privileges in this presbytery, to send their full quota of travelling funds, both presbyterial and synodical, to each meeting of presbytery."