in a high degree. For eleven years he instructed his people in Holland, and then they were ready to depart. That probationary period of the pilgrims, under the tuition of such a pastor as Robinson, is a chapter in their history full of "hidden meaning," and crowded with the most important consequences as to the future character of the colonists, and the institutions they were to establish. When we subsequently witness the wisdom of Carver and Bradford, the approved piety and meekness of Brewster, “their ruling elder,” the courage of Standish, and the patience and fortitude of all, even the weakest of the pilgrims, when perils and perplexity came upon them, we can be at no loss to discover the grounds of that attachment and reverence which they always expressed for "the excellent Mr. Robinson," as well as the nature of the instructions he had given them.

It was during this period also that Mr. Robinson stood in the relation of the great Jewish lawgiver to the children of Israel in the wilderness, being the founder of the civil polity as well as the religious code of his people. He did not indeed prescribe for them definite formularies for their social organization, but he had most thoroughly imbued their minds with all the great principles of civil and religious liberty. Like Moses, also, when he had long led his chosen flock in their pilgrimage, he was not permitted to enter with them the promised land. But he accompanied them to the waterside on the day of their embarkation, to give them his benediction, and to comfort them in the sorrows of that separation, which they, the first of their emigrant race, were the first to suffer. Had we no other memorial than the address he gave them when they left the city of Leyden, that alone would be sufficient to immortalize his name. We venture to say, that no document in the religious history of Europe is more worthy of consideration, and that no assemblage ever convened under circumstances of more thrilling interest, than did the church of Robinson on the day of fasting and prayer preparatory to the embarkation. They were not assuredly an assembly of enthusiasts, although the occasion of their coming together was so unwonted and strange. Emotions too deep for tears pervaded their solemn meeting, whilst those who are to remain behind are thinking of the separation on the morrow, and the adventurers listen for the last time to the counsels of their faithful pastor. So appropriately does his address accord

with the true nature and destiny of their expedition, that we might almost be justified in the idea, that it was inspired by a presentiment of the glorious results as they stand unfolded to our own view. The loftiest principles of religious liberty are uttered in language of impressive brevity, of matchless pathos, of the most catholic spirit, and without one word of railing accusation toward those who had been the occasion of all their sufferings.

This address of Robinson is well worthy to be regarded as the Magna Charta of the conscience, till the end of time. It should be for ever taught in all the schools and churches of the descendents of the Puritans. It will ere long triumph over the proudest spiritual dominations of the world.-The New Englander.

REPLY TO D. G. ON LAYING ON OF HANDS.

To the Editor of the Independent Magazine.

Dear Sir-It would be difficult to answer all the questions of your correspondent D. G. respecting ordination, without entering more at large on the general subject than might be consistent with your limits, and with the object of your useful periodical. My words shall be few, and should it hereafter appear to be desirable to write more fully, I shall probably communicate my remarks to the public through another channel. Ordination is neither more nor less than appointment. It presupposes choice. A christian brother having been chosen to office by a christian society is appointed to office, i. e. his having been chosen is publicly declared, and prayer is offered to the giver of all good that he would vouchsafe his blessing. It appears that such appointment and prayer were originally accompanied by "the laying on of the hands of the Presbytery." It may be true that in primitive times special gifts were usually imparted on such occasions, but I do not think that they were always imparted.

Imposition of hands was practised on many other solemn occasions. Jacob placed his hands on the heads of his grandsons when he blessed them. Christ placed his hands on persons when he healed their maladies, and on infants when he blessed them. The blessing did not depend on the circumstance of even the Saviour's hands being placed on them. Imposition of hands

REPLY TO D. G. ON LAYING ON OF HANDS.

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was merely a visible and affecting token of the Saviour's love to them and of their being the individuals on whom his blessing would rest. I have no difficulty in answering the question as to the meaning of this ceremony. When we use it in ordination, we practise it as a visible sign of our christian affection for the ordained brother, of our approval of the choice which the church have made of him as their pastor, of his being appointed to office, and of the earnestness of our prayers that the benediction of the head of the church may constantly be granted to him. Once at least I assisted at an ordination in which this ceremony was omitted. The young man ordained preferred its being omitted. Nor would I hesitate at any time to act in a similar manner under similar circumstances, being fully convinced that the ceremony, though lawful and impressive, is by no means essential.

Bristol.

J. B. B.

MORNING AND AFTERNOON LESSONS FOR EVERY SUNDAY IN THE MONTH.

OCTOBER 1.

Morning Lesson, Matt. ix. 1-8.

Morning Reading, 1 Sam. xxx. 1-25.

NOTES ON THE LESSON.

VERSE 1. From what place did Christ enter? Matt. viii. 28. What did he pass over? The sea of Galilee. Which was his own city? Matt. iv. 13. Mark ii. 1.-VERSE 2. What was the palsy? A disease which made its subjects incapable of using their limbs. There were various kinds of palsy. See Barnes' Notes. How many carried him, and how did they bring him to Jesus? Mark ii. 3, 4. Luke v. 19. What proved their faith? The pains they took to bring the palsied man near.-VERSE 3. What made the scribes think evil of Christ? They did not know his authority and divine power. What is it to blaspheme? To utter words against God, and words which God alone may with propriety use. The scribes accused Christ of the latter kind of blasphemy.-VERSE 4. Then Christ could read the heart? Yes. See other examples. Matt. xii. 25. Mark xii. 15. Luke vi. 8; ix. 47; xi. 17, &c.-Verse 5. What did Christ mean by these words? That if he could heal, he could also forgive sins.-VERSE 6. What had the words "arise" &c., to do

X

with forgiving sins? If Christ's words had power in the one case, they would in the other also.-VERSE 8. Why did not the multitude glorify Christ instead of God? Because they had heard of miracles before, and had been taught that God was really the author of them. They had not yet learnt that Christ was God as well as man.

IMPROVEMENT. 1, Picture the whole scene before your class: 2, Dwell upon the universal power of Christ. He heals both the body and the soul: 3, Notice the duty of praising God in our hearts, or glorifying him whenever we see his power.

Afternoon Reading, Gen. xii.

Afternoon Lesson, Matt. ix. 9-13,

NOTES ON THE LESSON.

VERSE 9. Wherce did Jesus pass? Verse 1. What Matthew was this? The Evangelist. What name do Mark aud Luke give him? Mark ii. 14. Luke v. 27. What is meant by the receipt of custom? The place where the publicans took the taxes from the people. Why did Matthew obey so promptly? He could not resist Christ's authority.-VERSE 10. In whose house? Mark ii. 15. What is meant

here by sinners? Men noted as sinners: offenders against the law.— VERSE 11. Were the pharisees letter men than the publicans and sinners? They were perhaps more decent outwardly, but were equally sinful in the sight of God. How does God judge then? By the heart. 1 Thess. ii. 4.-VERSE 12. What is meant by whole? Well, or in good health. What did Christ wish them to understand by this? That the good did not need a Saviour, but the wicked.— VERSE 13. What prophecy did Christ refer to ? Hosea vi. 6. Did Christ mean that any were righteous? No. Rom. iii. 10. But he said this to reprove the pharisees who thought themselves so. Luke xviii. 9.

IMPROVEMENT. Notice Christ's condescension-the guilt of all in the sight of God—the folly of cherishing a proud pharisaical spirit— the joy which Christ's announcement of himself as the Saviour of sinners ought to produce in us. 1 Tim. i. 15.

OCTOBER 8.

Morning Reading, 1 Sam. xxx. 25-31; and xxxi.
Morning Lesson, Matt. ix. 14-17.

NOTES ON THE LESSON.

VERSE 14. How often were the Jews commanded to fast? Zech. viii. 19. How often did the pharisees fast? Luke xviii. 12. Why did they fast so often? Matt. vi. 16. Do any other of the evangelists relate this? Mark ii. 18. Luke v. 33.-VERSE 15. Why

Because a day of fasting was a
What did Christ intend by this

does Jesus use the word "mourn ?" day of abstinence and mourning. illustration? That it is unnatural for those who in reality rejoice, to put on the appearance of mourning.-VERSE 16. What did he intend by this second illustration? That the spiritual doctrines of his kingdom could not be joined with the old rites of the pharisees.— VERSE 17. Of what were the bottles used among the Jews made? Of the skins of beasts. What does this illustration mean? That as, when new wine is put into old bottles, both the wine runs out and the bottles are broken; so when the spiritual doctrines of Christ are mixed with the old rites of the Jews, the former lose their spirituality, and the latter become unmeaning.

IMPROVEMENT. Dwell upon the spirituality of the doctrines which Christ published, and the necessity of regarding all outward acts of devotion as means to an end.

Afternoon Reading, Gen. xiii.

Afternoon Lesson, Matt. ix. 18-26.

NOTES ON THE LESSON.

VERSE 18. Who was the Ruler? Mark v. 22. How old was the daughter? Luke viii. 42. What does the ruler mean by saying "she is even now dead?" She was so ill that she must be, by this time, dead. Why should the ruler beseech him to lay his hands upon her? It was customary for the Jewish prophets to lay their hands on the persons on whom they conferred favours. 2 Kings v. 11.— VERSE 19. Did many follow Christ? Mark v. 24.-VERSE 20. Where was Christ at this time? On the way to the house of Jairus. Had any command been given respecting the hem of the garment? Num. xv. 38-40.-VERSE 21. From what feeling did the woman say this? From faith in Christ.-VERSE 22. What other circumstances did the other evangelists relate? Mark v. 30-33. Luke viii. 45-47.-VERSE 23. Why did the minstrels and the people make a noise? They were hired to wail and increase the grief. 2 Chron. xxxv. 25.-VERSE 24. Was she dead? Yes. Why then did Christ say, "she is not dead ?" To teach that there is life even when dead -the soul still lives. John xi. 11.-VERSE 25. Who were with him at the time? Luke viii. 51. What command followed? Luke viii. 55.-VERSE 26. Did he perform these miracles for the sake of fame? No.

IMPROVEMENT. Dwell upon, 1, The power of Christ in raising up the dead: And 2, His kindness and grace to all who were in distress 3, The imperishable nature of the soul.