the Papacy. We shall not attempt in the small space allotted to us, to relate his biography, but simply state the objects to which he devoted all his energies. Twenty-four years he ruled the Roman church by his counsels, while in a subordinate position, and twelve years afterwards as Pope. During all that period he had only one idea which reigned supreme within him, and that was to place the world under the government of the clergy, and the clergy under the rule of the Pope. For this purpose he first of all studied to purify the clergy from all the pollutions of the laity, and the success he met with is only too good a commentary on the reproach of Gibbon, that "the world has always more reason to dread the virtues of the clergy than their vices."

His purifying process may be said to be threefold. First, to take the election of the Pope wholly out of the hands of the laity; Second, to remove the clergy altogether from women, and, Third, to destroy the influence of civil rulers in the church.

Although the Pope had long been set up as the head of Christendom, it had never yet been decided who had the power of choosing him, whether it was the people, the nobles, the clergy, or emperor, or all combined. Hildebrand determined to decide this question. In a council held in the year 1059, it was resolved, " that, upon the decease of the bishop of the universal church, the affairs of the election be treated first and with most diligent consideration by the Cardinal bishops; who shall afterwards call into their council the Cardinal clerks; and, finally, require the consent of the rest of the clergy and people." The term cardinal had been hitherto a vague expression, it was now limited to the seven bishops of the Roman territory, and the 28 clerks or presbyters, who were the ministers of the 28 Roman parishes, or chief churches. Thus the bishop examined, bishops and priests elected, and the people could veto. In about a hundred years afterwards, the people and lower clergy were driven out altogether. The higher clergy ruled it all.

Hildebrand was made Pope in the year 1073. He took the title of Gregory VII. The year after his election, he called a council and issued decrees against "Concubinage and Simony." The tyro in church history would require to be upon his guard when he sees the word concubinage used, for it includes two things quite opposed to each other. It embraces both the marriage of the priest and whoredom. Honour and dishonour are confounded together, and spoken of under one title. There is the more necessity for guardedness in this matter, as many historians do not sufficiently notice the double meaning of the word, as used by the Romanists. Concubinage, in the proper sense of the term, no doubt then prevailed to a great extent among the clergy; but there were also a considerable number who had wives, notwithstanding all the ordinances which had been passed against the practice. Gregory made no difference between the two, denounced them both as priestly fornicators, and commanded them either to leave their concubines or their offices. Several refused to acknowledge his authority, and many abandoned their offices, rather than their wives.

But the grand dispute, which occupied the whole of Gregory's pontificate, arose out of the decree against Simony. Simony derives its name from Simon of Samaria, who thought that the gift of God could be purchased with money. For ages this term had been applied to those who made a traffic in church livings, such as is now done in the church of England.

The practice of selling offices in the church to the highest bidders was common, notwithstanding all the ordinances which had been passed against it. Gregory now resolved to root up the practice, but as men of power were universally guilty of it, a struggle immediately commenced. The edict passed in the council referred to was immediately sent to the emperor, Henry IV., who had been a great criminal in this way. He praised Gregory for his zeal in reforming the church, but the Pope wished for obedience as well as praise. He wished to call a council in Germany, to convict the Simonizers, but the emperor would not allow it. The Pope then called another council at Rome (1075) which aimed at something more than the removal of Simony. This council pronounced anathema against whoever received the investiture of a bishopric or abbacy from the hands of a layman, as also against those by whom the investiture should be performed.

Here commenced the famous dispute concerning investitures, which lasted for fifty years, and produced whilst it lasted, the most direful consequences. It was a struggle between the Pope and the emperor, for the supremacy. The particular matter of dispute was, whether or not it was right for a layman to put a bishop or abbot in possession of office.

As the prince had the power of giving the reward of labour, he gradually also took to himself the right of choosing the labourer. This greatly offended Gregory, particularly as the manner of conferring the office was by giving the sacred symbols of the ring and the crozier. The ring denotes the union of the bishop with his flock, and the staff with the cross denoted his pastoral care over them.

We need not here go over the history of the dispute. How that the German princes, instigated by Gregory, rebelled against the emperor-how that he was excommunicated-how that Gregory posted northward in the middle of winter, for the purpose of holding a council in Germany-and how the emperor crossed the Alps at the same time, and stood for three days almost naked in the snow, waiting as a suppliant at the gate of the Pope-are all

"Familiar in our mouths as household words."

The princes and bishops of Italy were enraged at Henry's meanness, and compelled him to resume his imperial dignity. He triumphed over his enemies-appointed another Pope-received the imperial crown from his hands-took possession of Rome, and drove Gregory to Salernum, where he ended his days, 1089.

Gregory failed in his undertakings, for his ambition was boundless; but the success he met with was amazing, and it prepared the way for those who came after him, to reach a loftier height than himself. He intended to have drawn all kingdoms under his authority, and to settle all their disputes by a council of bishops held in Rome, but instead of accomplishing this, he was chased from his capital, and died in exile. RECORDER.

REMARKS ON 1 COR. x. 1-2.

YOUR correspondent, Jane asks for an illustration of 1 Cor. x. 1-2, "I would not that ye should be ignorant, how that all our fathers were under

the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea."

I hope that your correspondent does not look for an essay on adult or believer's baptism, from such a text. For if baptism has no other foundation to rest upon than the arguments presented to our minds in this chapter, believers' baptism will fall to be ranked amongst the ceremonies that once had a meaning.

I notice the ideas in the text in their order-the first is, "our fathers." They are called fathers, because that of that race, namely Abraham's, Christ came. After his coming, the idea of fathers is lost sight of, because He is the father of the everlasting age, (see Isa. ix. 6) and all we are children, the issue of that marriage which John saw celebrated, (Rev. xix. 7) when the king's daughter, all glorious within, her clothing of wrought gold, was brought unto the king; then, "instead of thy fathers shall be thy chil dren, whom thou mayest make princes in all the earth." Ps. xlv. And, "Behold, I and the children whom the Lord have given me." Isaiah viii. and John xvii.

The fathers were under the cloud, which was then the manifestation of Jehovah's presence. He led them out of Egypt (Exod. xiii. 21-22) through the wilderness, into the inheritance promised to them through Abraham, in the cloud, which afterwards rested on the mercy seat, between the cherubim; in the tabernacle, and also in the temple, from the cloud, or thick darkness, Jehovah spake unto the fathers; thus the cloud was the direct type of him in whom Jehovah spoke in the last days. (Heb. i. 1-2.) The cloud moreover described the darkness of the dispensation under Moses, during that economy. Clouds and darkness surrounded God's throne or purpose; they could not see the end or design of that ministration which was to be abolished. Moses could only see his back parts; his face could not then be seen. But when Jesus came, "The light of the world," then do we hear the apostle say, (1 John i. 5) "God is light, and in him is no darkness at all;" then we hear another apostle saying, (2 Cor. iv. 6) "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the know. ledge of the manifestation of God in the face of Jesus Christ." "The darkness (of that ministration) is past, and the true light now shineth." Jesus is, at once, the light of the world, (the truth or substance of all that was shadowed forth during that age) and the "Light to enlighten the Gentiles."

"The fathers passed through the sea." Israel by divine command (Exod. xiv. 2, &c.) encamped before Pi-hariroth--the sea before themthe Egyptians pursuing hard after them. And though they had seen the wonders wronght in Egypt, they, human nature like, forgot his works; they murmured against Moses, even against God, (see v. 11-12.) But (v. 13) Moses said, "Stand still and see the salvation of God." An idea that might well be pressed upon the consideration of many even in our day, who are striving to do something in the way of saving themselves. The same chapter informs us that the sea was divided, and became a wall unto them on either side, so that Israel passed through the sea on dry ground. The angel of God, or manifested presence, "the cloud," went from before them, and stood behind, between them and the Egyptians, to whom it proved darkness, but light unto Israel, the ransomed people. And so were the apostles, the savour of life in them who were saved, and the savour of death in them that perish.

The fathers "were all baptized unto Moses in the cloud and in the sea." Moses as the lawgiver of that people, their teacher, their leader and commander, initiated or instructed them concerning the great things which God was to perform, of which these wonders done by his hand, were, though real in themselves, but shadows of greater realities, which should be seen and known when he, the servant, should give place to the Son. He taught them that he, who was manifest in the cloud, who conducted them out of Egypt, through the sea, and into the promised land, would, in the end of that age, manifest himself in flesh, in the woman's seed, the son of his love, and bring his chosen people out of greater bondage than that of Egypt, into the inheritance, incorruptible, undefiled, and unfading; that he would bring them out of darkness into his marvellous light, and lead them into all truth; (see Deut. xviii. 15) "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken." We learn from Matt. xvii. and Luke ix., that on Mount Tabor Jesus was transfigured before three of his disciples, that there appeared unto them Moses and Elias, talking with him about his death, and the glory that should follow, (see Acts x. 42) that the cloud overshadowed them, and behold the voice out of the cloud (the excellent glory) which said, "This is my beloved Son, in whom I am well pleased, hear ye him." The cloud then passed, Moses and Elias (the prophets) also disappear; all ceremonies, types, and shadows, whether persons or things, are absorbed in this glorious Sun, and Jesus stands alone! the teacher, the leader, and commander, the good Shepherd, whom the sheep alone will hear.

The context is in perfect harmony with this. The fathers "did all eat the same spiritual meat, (of which the manna, the bread of heaven, was the type) and did all drink the same spiritual drink, (the smitten rock, clearly sets forth him who was bruised for our iniquities, whose side was pierced) for they drank of that rock that went with them, and that rock was Christ." F. D.

Reviews and Criticism.

The Holiness of Christ Maintained; being a glance at the statements of Scripture, respecting the Imputation of Sin to Jesus Christ; His Suretiship, and Substitutionary Work; and the Unity of Evangelical Truth; Eight Letters. By Thomas Crumpton: In Expostulations with Mr. W, Baptist Minister, H- Occasioned by his assertions tending to criminate the Son of God. London: Houlston and Stoneman, and all Booksellers. 1850. pp. 55.

We have read this pamphlet with great interest, and have derived much pleasure and instruction from its perusal. The subjects discussed in the eight letters are of the highest moment, and correct views respecting them is essential to a clear conception of the harmony which subsists between all the

parts of revealed truth. The Letters are headed as under:-Let. I. Mr. W-'s Teaching, respecting Sins,' "The Old Man, and Good Works," disproved by the Scriptures.-Let. II. Being Further Objections to the Sermon on Tit. ii. 14; and to its subsequent defence in a public Lecture.-Let. III. The Extract from Dr. Crisp Examined.Let. IV. Imputation prefigured by the Types -What it is- and the difference between Sin, and the Imputation of Sin to Jesus Christ, as maintained by the Sacred Writers. -Let. V. The Suretiship of Christ, briefly considered.- Let. VI. A Glance at Substitution.-Let. VII. The Unity of Evangelical Truth shews that the Discourse, and the Extract from Dr. Crisp, are erroneous. Let. VIII. Expostulatory Remarks upon the Letter of Mr. W-, occasioned by its want of truth; and shewing that error, and

On this the writer of the pamphlet ob- from the third letter, containing animad

not his sins; and then follow this with a persuasion, ship for his people; while at the same time