Now, supposing the Sectarian idea to be fully adequate and right, is there not something very unaccountable, to say the least, even in the structure of the Christian system? Supposing (that is) that we were so discerning, and could see so far into GOD’S designs, as to be able, for instance, to say, that the “conversion,” (as it is called) or the moral change of an individual as such, were the sole end, to be produced by certain doctrines inwardly received; and that this is the whole of Christianity:—Is not the institution of what must then seem so strange a rite as ‘Baptism with water,’ quite unaccountable?—Of course it will be easy to say, that such a rite may be taken as a “type and sign” of spiritual truth; but is this cumbrous explanation satisfactory? Are not mere types and signs out of place, “out of keeping,” so to speak, in a system so purely abstract?—At all events, must not all allow, that the existence of such an institution as Baptism (to name no other) is much more in accordance with the CHURCH doctrine of mystical incorporation, than with any other?—Much more suitable to a system which insists on a hidden virtue infallibly conveyed by the ordinance of the SON of GOD, than to a system which reckons it “not essential,” even if right at all? A thoughtful man can hardly fail to perceive, that any such institutes as those which are and ever have been common in all the Churches, are incumbrances to what is now thought the “simplicity of the Gospel,”—are at variance altogether with the modern spirit and principle. If the bringing of certain doctrines to the consciences of individuals were the sole or specific design, what a strangely inapplicable and unwieldy array of means must the whole Church system be! And yet, a Church, and certain institutions therein, are recognised in Scripture. And if so, then the Scriptural means of Christian edification scarcely seem, in the popular sense of the word, “simple;” but rather most elaborate.—By Divine direction, we see a Society of men enrolled, a community essentially distinct from every human one, and therefore exciting much jealousy. To certain of the body a Power is given of receiving or cutting off members; and spiritual consequences of incalculable magnitude seem annexed to the privilege of membership. The powers and prerogatives possessed by these rulers are expressed also in language, however obscure, yet, most solemn. (2 Cor. xiii. 10.) Whatever that language may imply, (Matt, xviii. 18.; 1 Cor. v. 5.) it is certainly Scriptural. There are very weighty expressions in the Bible, relative to the Christian Ministry; and the Sectarian systems are so far from _needing_ them, that they all find them to be “difficulties.” And it is equally certain that they mean something. Now, without inquiring here what they do mean, we primarily point out their evident incongruity with a theory which makes individuals every thing, and the Church and Her powers nothing. We would point out