see what he alleges; but we anticipate them, and all other specific allegations, by a general proposition, that positive precepts are in their very nature binding in the letter, or not at all. In this respect they differ widely from the other great class of divine precepts-the moral; inasmuch as moral duties have an obligation in themselves, and are binding apart from the law which enjoins them, and would be so if wholly unenjoined; while positive duties derive their whole obligation from the precept which prescribes them, and can have no force without, or beyond, the letter. If the letter is not binding, nothing is binding, because beyond the letter there is no command. If any really influential considerations arise, therefore, their weight must fall on the substance of the baptismal precept, not upon its letter. There may be cases in which it may be improper or impossible to baptize; but there can be no cases in which anything but immersion (this being admitted to be "the letter" of the precept) can be baptism. For example, if the winter season be too severe to allow of safely dipping the candidates; this may be a good reason why they should not then be baptized, but can be no reason at all why they should be sprinkled or affused instead. In the same manner we should reply to "all considerations whatever." We should say, Back! there is no scope for you. "The letter" reigns absolute here. For immersion there is authority, and for nothing else. But, leaving this general argument as it stands, let us endeavour to put the considerations which Mr. Warrington suggests into the scales of "all truth." The first of them is drawn from the spirituality of the Christian dispensation. We confess we cannot see the force of this argument. If the Christian dispensation is held to be absolutely and exclusively spiritual, we are led to the renunciation of both baptism and the Lord's supper entirely, and landed, in this respect, in Quakerism; but if we admit that the Supreme Author of Christianity has wrought into it these positive precepts, the spirituality of it can in no way affect the details prescribed. I might say, the Christian dispensation is spiritual, and I consequently repudiate water-baptism; but it would be an utter non-sequitur to say, the Christian system is spiritual, and I consequently baptize by pouring instead of immersion. The second consideration on which Mr. Warrington relies, is drawn from the varieties of the earth's temperature, and of the personal habits of mankind. These " Greenlanders and Esquimaux" as well as " Asiatics," and changing seasons "all the year round." True, "most worthy " Sir; and what is your conclusion from these facts? That, because immersion may be occasionally unsafe or impracticable, therefore we are at liberty to change the law of baptism, and give to it a latitude including both pouring and sprinkling. Assuredly there is little, in such a conclusion, either of convincing logic, or Christian reverence. Our reply is, that we have nothing to do with the law of baptism, but to fulfil it when we can, and when we cannot to let it alone; as, should it really turn out that Christ has appointed an ordinance so extensively unsuited to different seasons and climates as to expose him to ridicule, it will be a great deal better that we should leave him to have the shame, than that we should usurp his legislative function. If, however, it should be maintained that variations of climate and temperature might in extreme cases justify a modification of the practice of baptism, it would surely seem reasonable that the modification should be restricted to the cases which are held to require it. It can scarcely seem reasonable to say, "Immersion cannot be administered to the Greenlanders and the Esquimaux, therefore I, in England, will be baptized by sprinkling, or not at all." Yet we know that this is what some good people in England are at this moment saying. "The letter" of the law of baptisin being admitted to prescribe immersion, the practice of immersion should at least be carried out as far as it is possible and safe. On the allegation that near the Poles it may not be so, to alter the administration of the ordinance all over the world, is using an adventurous freedom with the Christian Lawgiver which may have not the most agreeable consequences. Mr. Warrington seems disposed to remind us that," the chapter-andverse principle" is "the Hoc est meum corpus principle, which Luther adopted in his controversy with Zwingli on the sacrament of the supper." We understand his meaning, but we do not feel the force of his argument. Luther tenaciously insisted on a literal interpretation of the phrase, "This is my body," against the most cogent reasons for a qualified interpretation of it; and we will not repeat his fault. We will give up our adhesion to "the letter" of the law of baptism whenever a single sufficient reason can be shown for our doing so. Mr. Warrington makes a very small step in the direction of supplying one. London. J. H. HINTON. THE LATE MR. S. E. FRANCIS, OF SHORTWOOD. To the Editor of the Baptist Magazine. MY DEAR SIR,-In consequence of a long and severe affliction, from which I am only partially recovered, I have been unable, till now, to request admission for a brief notice of my excellent friend. Though it comes so late, will you oblige me by giving insertion to the following sketch, which, however imperfect, will probably be acceptable to such of your readers as were acquainted with the subject of it. I am, dear Sir, yours sincerely, Shortwood, December. MR. SAMUEL ENOCH FRANCIS, who died March 1st, 1858, was the last surviving child of BENJAMIN FRANCIS, God's chosen instrument for consolidating and enlarging the church at Shortwood. He came to it in its feebleness in 1757, and his pastorate extended over a period of forty-two years. His ministry was greatly blessed, so that when his Master called for him, he had the unspeakable satisfaction of knowing that hundreds of precious souls had been given him, of whom many had previously been welcomed to a better world. This honoured servant of the Lord Jesus was a native of the Principality, and was the youngest son of Enoch Francis, an eminent Baptist minister, who also was descended from pious ancestors, residing in Carmarthenshire. In how many instances, and in this among the rest, have the promises and testimony of Scripture been fulfilled and illustrated: "One generation shall praise thy name unto another, and shall declare thy mighty acts;" "Instead of the fathers," &c.; "The seed of the righteous shall be blessed." It was a remarkable coincidence, that Mr. Benjamin Francis and his brother Jonathan were both baptized at fifteen years of age, and that both began to preach at nineteen. My late invaluable friend was born July 2nd, 1787, and was about twelve years old when death deprived him of his father's counsels and prayers; but for nearly twenty years after that his excellent mother was spared. In a record of his experience which he wrote from time to time, there are many affectionate and grateful references to her influence, not only during the days of his childhood, but also in his riper years. Indeed, Mrs. Francis seems to have been richly endowed by the grace of God, and to have united in her character so much that was Christian, and lovely because it was Christian, that her example was of itself (as it should be in all who bear the Saviour's name) a powerful and touching recommendation of the religion she professed. It was, however, to his venerable father, under God, that he ascribed his first religious impressions. They were produced by a sermon on the parable of the wheat and the tares. From that time the vast importance of religion, and the solemn prospects of an immortal being, with eternity before him, took firm hold on his mind, though it was long before he could "rejoice in Christ." Still his bias towards the best things is proved by such a passage as this, written in 1801 : "Oh that I may fear Him who is able to destroy both body and soul in hell for ever and ever. Wilt thou, blessed God, teach me of thyself? It is my desire to know thee; and, however ignorant of other things I may be, suffer me not to be ignorant of thee, and of thy blessed son, Jesus Christ. When I come to thee in prayer, wilt thou assist me? Enable me to come as the prodigal, and as the publican." If these lines should pass under the notice of any young persons feeling as he felt, let them not be discouraged because for a season they may be without the consolations of the gospel. In every instance of conversion there is "an evil heart of unbelief" to be subdued, and till that is done there can be neither solid peace nor holy joy. And let it ever be remembered that faith is the grand requirement of the gospel. "Oh that I had more faith" was the intense desire of this youthful disciple. He seems to have known and felt that unbelief was the great hindrance both to spirituality of mind and to religious consolations; and yet for several years nearly all his records breathe the tone of dissatisfaction, if not of despondency. Here was his mistake: his views rested too much on himself, and too little on the Saviour; that is, he saw and lamented his own vileness, but failed to realise the absolute freeness of salvation, and the infinite and abounding efficacy of the " precious blood of Christ." Certainly, whatever errors others may have entertained, he did not substitute convictions for conversion, nor rest satisfied with those impressions which have too often been regarded as legitimate and sufficient evidence of a change of heart. It is probable that the tendency of his mind towards the dark side of those subjects which he justly deemed of vital and supreme importance, was partly occasioned by a feebleness of constitution of which he was the subject, more or less, all his days. Assuredly there was nothing in the views entertained by his nearest and dearest friends to foster the depression which was almost habitual. Nor could there be anything in the ministry of Mr. Thomas Flint, to whose pulpit teachings he chiefly listened during his youthful days, to bring a cloud on the pathway of a seeking soul. The mention of this name reminds the writer how often and how gratefully Mr. Francis, in his private papers, refers to the appropriate and personal counsels of Mr.Flint, as well as to his lucid, impressive, and winning exhibitions of gospel truth in the ministry of the Word. The family connection by which they were united, (Mr. T. Flint having married Miss Catherine Francis), was thus wisely and kindly improved for the good of the young disciple, who was deeply grieved when, by the removal of Mr. Flint to another sphere of labour, he was deprived of the counsels and encouragements he had learnt to value. But that "good work" which the Holy Spirit had begun in his heart was a growing work. Though a human instrument was removed, the drawings and teachings of that Almighty Spirit were continued. This is evident from Mr. Francis's own words : ' I give myself, my soul, my all, to thee. Oh God, here I am-make me thine. Oh Lord, take possession of my heart. There fix thy throne." From all that he left on record concerning the exercises of his mind, it would seem that jealousy of himself, a rigid judgment of his conduct and motives, together with stern conscientiousness, were habitual to him. Being thoroughly alive to the presence and the power of indwelling sin, and having a lively sense of his own weakness, he rarely made an entry in his private records without including an earnest prayer for the grace of God to preserve him from sin and to purify his heart. Nor did he pray in vain, for after a time he could say,→ Though I have so many sinful desires and affections striving within me, yet would I adore Him who has never said to the seed of Jacob, Seek ye me in vain,' for He has been pleased in a great measure to curb these unruly passions of my depraved heart, and to prevent them from breaking out. If the Lord had not been my help, my feet would long ago have slipped." The state of his mind when he was about seventeen years of age may be gathered from the following lines, written, as he said, in "a somewhat pensive mood": "Should earthly comforts die, The boisterous winds thou dost control, "Though rough may be the way "For thou alone canst cheer And unto thee shall be the praise." This light, which he so earnestly coveted, did begin to break in upon his soul, or rather the dawn was succeeded by the advancing light of day, as is evident from his own words : "When I reflect on myself I have enough to sink me for ever. But would it be right in me to despair? Is not a poor sinner invited to Christ, to be healed, and released from the slavish burden of sin, and freed from the power of Satan? Then may not I humbly come to that dear Refuge, the Rock of Ages ?" Thus two of the clearest and most convincing proofs of the Holy Spirit's gracious work are seen in him before he had attained to "joy and peace in believing." First, there is a deep and growing consciousness of the depravity of his nature, inducing heartfelt sorrow and lamentation. If any reader is the subject of a similar experience, and on that account tempted to write bitter things against himself, let him be encouraged by the assurance that a sorrowful consciousness of sin, and a painful and persevering resistance to it, are sure results of Divine teaching, and of the Spirit's awakening influence. Another noticeable fact in the mental history of our valued friend is this. Even in his darkest and most comfortless seasons he sought no relief nor resting-place but at the cross of Christ. If he was unable to say, “Christ is mine!" his soul continually panted for the Saviour. "Give me Christ, or else I die." Nor did he long and pray in vain, for eventually, though with profound humility and self-examination, he could rejoice in the finished work of the Lord Jesus, and speak of him as his own Saviour. It was in the year 1810 that Mr. Francis made profession of his faith, and became a member of the church at Uley, then under the pastorate of his brother-in-law, Mr. Thomas Flint. With what feelings and desires he took this step may be learnt from his own MS. : "I hope I have not entered on a public profession of faith in Christ without begging for his direction and blessing. I hope it was my prayer, Search me, O God,' &c. It was my desire that sooner than act the part of a hypocrite, something might prevent me from being baptized. I would humbly appeal to God, and express the hope that my motives were sincere, and such as are accordant with his written Word." Having chosen his part, and honourably avowed it, he was never known to swerve from the course, or to hold back an open acknowledgment of his Divine Lord and Master. Though never one of the most cheerful of the disciples, he was regarded by his fellow-Christians as one of the most conscientious and steadfast. It was obvious to every competent observer that he sought in all the relations of life to act on Christian principles. In business he would not adopt the maxims or practices of the world, and plead a necessity for doing so, but seemed ever to have in view the precept, "In all thy ways acknowledge Him," &c. It would be well for both the church and the world if the same testimony could be pronounced concerning all who bear the Christian name. The church is weakened, and the interests of truth are betrayed and sacrificed, when temporal expedients, rather than the will of Christ, are allowed ascendancy. And on the other hand, never does the Christian himself enjoy so fully the power of religion, and never does he so fully vindicate and justify his profession, as when, at all hazards and at any sacrifice, he remains faithful to his principles. Mr. Francis not only took the vows of the Lord upon him, but he was enabled to endure and to act as "a good soldier of Jesus Christ." By personal devotedness, and by manifesting a deep interest in the cause of Christ universally, he clearly showed what he was, and proved that he had more than "a name to live." Some of his private records were written when missions to the heathen were in their infancy, while others were written under the impression which the triumphs of the gospel in foreign lands were calculated to make on such a mind. They all breathe the finest spirit of Christian philanthropy. If possible, personal attachments deepened his interest in the great cause. He had been in church communion at Shortwood with John Mack, of Serampore, and with Thomas Burchell, of Jamaica; and on their visits to England had enjoyed sweet intercourse with other missionaries, whose names he never pronounced without discovering a warmth of Christian affection which must be unknown to all who are not Christians indeed and of a truth. While he looked on the wide world with a pitying eye, and rejoiced as only a truehearted Christian can rejoice, in the spreading influence of the gospel, Mr. Francis was not inattentive to the demands made on his personal services in his connection with home. In early life he became a Sunday-school teacher, and the writer has had the pleasure of meeting with not a few who have spoken with much gratitude of his "labours of love" on their behalf; while some of them have so spoken as to produce the impression that, under God, they owed their salvation to his affectionate and untiring efforts to lead them to Christ. Even to his latest days, and long after he could devote his active services to such institutions, he continued to manifest a deep interest in them. It is possible that they were dearer to him from a circumstance to which he sometimes alluded with much feeling. The writer has heard him speak of the days of his childhood, when his venerated father, in the absence of more general provision for such objects, was accustomed to instruct a class of boys (himself among the rest) in the table-pew, between the hours of public service. It is very possible that this interesting fact contributed to awaken in his mind, and to secure from him through life, an affectionate solicitude for the establishment and efficiency of Sunday-schools. In more than one instance in the district around he was either their originator, or one of the most active and devoted of their agents. But he had not long been in connection with the Christian church before his brethren discovered his qualifications for office; and, though himself reluctant to occupy any prominent post, he was unable to resist their entreaties. He became a deacon of the church at Uley; and again, soon after his removal to Shortwood, his services in the same office were required and afforded. When in 1832 the writer accepted the pastorate over that church, he found seven deacons, six of whom, with three others, subsequently, chosen, preceded Mr. Francis to a better world. They were a noble band, and served their Master well, and were faithful to the interests of his church. Mr. Francis was mercifully spared through a long term of years, associated with junior brethren, who survive to cherish his memory, and to mourn their loss. Sometimes it was feared that his days would not be many, but a gracious Providence spared him to accomplish his threescore years and ten. It would probably, render this paper less uninteresting to the general reader if the career of our deceased friend had included a variety of incidents which might here be reported; but from choice, as well as from providential arrangements, his was a life of comparative privacy. He steadily pursued "the noiseless tenor of his way," and perhaps in so doing effected a larger amount of usefulness than many whose names have become associated with remarkable events. In him the promise was fulfilled: "They shall bring forth fruit even in old age," etc. At the beginning of his religious life the seeds of future eminence as a Christian were sown in that deep knowledge of his own depravity, to which allusion has been made. There was nothing shallow in his views or his experience. He was truly "taught of God;" and the lessons learnt in early life were retained to the last. Thus was he fitted to become a wise and valuable counsellor to those who were setting out for the kingdom. The young always found in him a friend and helper, and great was his |