in advance of the various sects of the day, yet are still very deficient in resting entirely upon the authority of a "Thus saith the Lord," in reference to all truth. Hence, in countenancing open communion, and while defending the same, they are compelled to resort to their own expedients in place of divine revelation.

Brother Brown.-Good morning, Brother Jones. I am surprised to hear you have left the brethren.

Brother Jones.-Nay, brother, I cannot possibly leave the Brethren, seeing I am one with them in Christ, I only refuse to be a partaker with them in a false and unscriptural unity.

Bro. B.-Then, why don't you still hold fellowship with us at the breaking of the loaf on the first day of the week, as at that time we shew forth the oneness of the body of which Christ is the Head?

Bro. J.-This I should very readily do did you in your various meetings recognise the one baptism Ep. iv. 5, as a componant part of the Unity of the Spirit which is indispensable to the maintenance of that true oneness which alone constitutes a Christian church; instead of which you receive persons at the Lord's table, to commemorate his death before they themselves have been immersed into that death.

Bro. B.-I apprehend you are now adverting to our custom of receiving into fellowship those who have not previously been baptized in water as we have, notwithstanding, I believe they are Christians, and as such, were in Christ when he died, and were raised with Him when he arose from the dead 1800 years ago.

Bro. J.-I know this to be one of your errors and a glaring excuse for those who countenance open communion, and if such a doctrine be true, how in the interim of the Lord's resurrection and our baptism, could we be by nature the children of wrath even as others? Surely we could not be said to be in Christ before we were begotten by the Word (James i. 18,) neither could we be in him as children of wrath.

Bro. B.-Your reply is certainly a potent one, for I remember what Paul states in Rom. xvi. 7, namely that Andronicus and Junia were in Christ before him. This would have been impossible, if we were all in Him when he died, for in such a case, we must have been in him all at one and the same time, and Paul's testimony would thereby be inadmissible, but may not our being in him have reference to the time when we believed apart from baptism?

Bro. J.-Certainly not; for the Apostles never so corrupted the Word of God by making incoherent statements or incongruous applications, but plainly state that by the act of baptism, we are through faith immersed into Jesus Christ. (Rom. vi. 4.)

Bro. B.-But surely the Scriptures state in John iii. 16, that "Whosoever believeth in the Lord Jesus Christ shall be saved."

Bro. J.-It is quite true what you say, but it is evident that these words spoken by our Lord had a prophetical application, and while also suited for the time then present, yet they referred to a period subsequent to the great Atonement of Jesus, and also contemporaneous with that time when the faith (including baptism) was once for all delivered to the saints and as manifestly set forth in the Acts of the Apostles.

Bro. B.-But Paul himself clearly informs us in Acts xxvi. that they who believed in Jesus received forgiveness of sins and inheri tance among them which are sanctified. If they were thus forgiven,

"

they must also have died, for those only who are thus freed from sin are dead, so you see we become dead by believing.

Bro. J.-Your statement is very ingenious, but, nevertheless, it is very unsound. Think you that when Peter says, "Baptism saves us," (1 Pet. iii. 21), he meant baptism apart from belief; or when Paul speaks of belief, does he contradict his brother Peter by preaching a faith apart from baptism? Nay, but they always look upon the one as inseparably identified with the other, and as a corrective to a common error, Paul does not say we are judicially dead by an abstract belief, but rather says: "We, are buried with him by baptism into death" (Rom. vi. 4), hence in baptism the old man is crucified with Christ (not in Christ), wherein also we are risen with him. (See Col. ii. 12.)

Bro. B.-I am just reminded of a portion of Scripture (in Eph. ii. 6,) where the apostle actually speaks of our being in Christ, and this is admitted by nearly all the brethren to be an important reality, namely, that we are now in the heavenlies in Christ, and as such we sit together at his table.

Bro. J.-This is quite true, of all who have been buried with him in baptism, and thereby raised together with him after which it is doctrinally true, of all such believers that they are seated in the heavenlies in Christ, consequently they being in him, are thus complete, but this is very strange that the Brethren generally admit the fact, that all believers are in Christ, as stated in Eph. ii. 6, as a profound reality, yet they deny the reality of baptism as the only revealed way conjointly with faith, whereby a person becomes dead, buried, and risen with Christ, while one stands on expressly the same authority as the other, and they are in both cases the words of the same inspired apostle.

Bro. B.-I must beg to differ from you in supposing they are both realities as you say, for Paul, referring to baptism, (Rom. vi. 5,) says, it is only a likeness of Christ's death and resurrection.

Bro. J.-You again err in saying Paul treats baptism as a likeness only. I grant you that it is a likeness, but not only so. It is also a significant reality, to a believer in the Lord Jesus Christ it would indeed be a gloomy thought, if our death, burial, and resurrection bore no resemblance to his, who was once crucified, but is now our risen and exalted Saviour.

Bro. B.-I am thankful for your explanations, but I wish to screen my Brethren by saying I feel assured that they would not receive any into fellowship whom they considered were not risen with Christ, even though they may be unbaptized in water.

Bro. The very best way of screening your brethren is to teach them the truth as taught by the apostles, for if, as you say, all who commune with them at the Lord's table are risen with Christ, why do you, as a gathering of professed Christians, bury a risen person? By immersing one who was previously regarded as raised up together with Christ, you again bring him into the place of death, and thus give expression to an unmeaning inconsistency.

Bro. B. We only look at baptism as a figure of that which préviously took place in the believer, and hence with such a view we are not as inconsistent as you say.

Bro J.-If baptism is only a figure as you say, why, then, all the saints have only been raised in figure, for scripture speaks of

no other way whereby a believer is raised with Christ, and if we are truly and judicially dead in the sight or God and alive through Jesus Christ as risen with him, we are yet in our sins.

Bro. R.-I never thought of that.

Bro. J.-Well, but think of it now, and then say whether if you make baptism a mere figure you make his position in Christ a mere figure also ?

Bro. B.-I must now wish you good morning, Brother Jones, hoping at some future period to hold further intercourse with you on this important subject.

1

Bro. J.-Farewell, Brother Brown. I trust you will go and communicate these neglected truths to your and my brethren, and tell them that the element of confusion and disorder must ever remain in their teachings and assemblies while they regard important facts as mere figures, and positive realities as empty shadows, which is so dishonouring to that perfect work which has been procured by the costly ransom of the precious blood of Jesus. ROBERT DILLON.

EPISTLE TO THE HEBREWS.-No. v. Cн. vII. 24-26.

THE Sons of Aaron ceased to officiate at death, but Jesus, because he lives for ever, is for ever able to save them who come to God through him. We must contemplate our Redeemer as our Mediator also, as having laid down his life, and taken it up again, and living for ever to make intercession for the saints-"A priest for ever, after the order of Melchizedec." But this character he could not have assumed had he not first assumed the nature of those for whom be now officiates and intercedes; for, as Paul shews, both he who sanctifies, and they who are sanctified, must be of the same nature, or there would have been no connection between their sanctification and that of himself. Having been "born of a woman," and lived as a man among men, exposed to trials and sufferings, he knows the heart of the tried, and can sympathise with such in all their sorrows. Think of the circumstances of his birth, his early connections, his earthly occupations, his long continuance in labour and solitude before he entered on his public ministry-his deep humiliation, his unexampled patience, his unaffected devotion, his unprecedented zeal, his teaching, and his miracles--the composure, submission, and fortitude with which he endured the most cruel mockings and scourgings of his enemies, his agony and bloody sweat, and the forgiving temper which he manifested in his expiring moments! Then, behold the place where he lay! Contemplate him coming forth-"the firstborn from the dead!" And now, listen to the heavenly anthem, "Lift up your heads, O ye gates; and lift up ye everlasting doors and the King of Glory shall come in!" "We see Jesus"-our Great High-Priest, Advocate, Mediator, Intercessor ! He is the same yesterday, to-day, and for ever;" and he has an unchangeable priesthood. 66 Therefore, holy brethren, consider the Apostle and HighPriest, whom we have confessed." Heb. ii. 17. 18; iii. 1, &c. ; iv. 15, 16, vii. 25, &c. As when Paul wrote this letter, so now also, he is able to sympathise with us in our weaknesses, and to succour us in our trials. Our union with him, and our interest in him, enable us to endure or overcome. We have united ourselves to him, in whom God is ever well pleased; yea, who is one with the Father. We are

covered by him, who is our covering or propitiatory. We have sinned, but he is made unto us, or for us, of God, righteousness, redemption, &c. We could have no hope of forgiveness and acceptance with God, when we sin, but through our sinless High-Priest, who was made a sin-offering for us; but the fact that we have such an Advocate, if we intelligently appreciate it, will keep us from sin. It is thus that God, who only can forgive sin, also cleanses us therefrom; as saith the apostle (1 John i. 9,) "If we confess our sins, He is faithful and just to forgive us, and to cleanse us from all unrighteousness." Jesus has an unchangeable priesthood; and he changes not! This is a precious truth indeed. It is both suggestive and admonitory. We are very liable to change. Some among us did run well, but have been hindered. They have changed. They are not so spiritual as they once were, or so zealous, or so diligent in the use of ordinances. They have become lukewarm; if, indeed, they have not lost their first love. Jesus is an example to us of constancy. We are required to be steadfast, unmoved, always abounding in the workJesus was so. And his love was as constant as his labour. Whom he loved, he loved to the end. (And he loved all who loved him.) Death did not extinguish that love. It has survived death and the grave. And he who loved us even to the death, manifests his love to us now by interceding for us when we sin, and confess our sins. And when we are weak and need his help, or are tried and need his succour. Let us, therefore, cleave to the Lord with purpose of heart; and come boldly to the throne of grace.

SPARKS FROM RAYS.

GoD is light; unseen by any, He sees all.

Heaven is a state of eternal light: Hell an abyss of everlasting darkness.

As light precedes order, and confusion dwells with darkness, so belief of the truth goes before peace, and the heart of the ungodly is the abode of unhappiness.

As the ray of the material sun bring light to the physical eye, so the gospel of the Sun of Righteousness illumines the spiritual perception.

When the sun shines in the heavens, flowers do raise their smiling faces joyously to drink from his beams the milk of their existence; but when clouds obscure his effulgence they are shaded with sorrow, and when darkness hides him from their view, they droop their dewy heads and mourn. So Christians are happy when the sunshine of their Father's countenance rests full upon them, but when doubts are harboured, they see through clouds and are sorrowful, and when, becanse of their short-comings, his face is hidden from them a little, their spiritual life begins to wither and they feel ready to languish and die.

Where sunshine is plenty, sweetest flowers and most useful plants grow best, but poisonous noisome, and pestiferous, herbs strive best where light never comes; so good people, who will continue to be good, will be found oftenest in those places and companies where the light of life doth shine, and bad people will always associate with those whose deeds " are darkness."

The man who spends most of his life in darkness does thereby run

a great risk of forever incapacitating himself for enjoying light; so the man who wastes most of his days in sin, subjects himself to a still greater risk of destroying his mental vision, or at the least, dulling it so as it shall be insensible to the bright lustre of the grace of God in his plan for the salvation of souls.

Edinburgh.

J. W. STRONACH.

same.

LETTERS TO THE PEOPLE.

No. 27.

COURTEOUS READERS,-Heard you ever of the Modernarians? Likely not. The Arians, you will say, were an ancient sect of heretics. Be it so; but still there are Modernarians, though you have never heard of them by name. They have been divided (for you know sects must always show divisions) into three great bodiesfirst the Attitudinarians; second, the Latitudinarians; and third, the Platitudinarians. Very significant and appropriate denominational titles, be assured. Strange, you never heard of them. All the more likely, however, that you will read this short account of these influential bodies. As to the Attitudinarians, they are the religious actors of the day-men of fashion, whose piety and profession appear in their gait and garb, gown and cassoek, neckcloth and bands. Copes, albes, stoles, and stalls are the essentials and non-essentials of their doctrine and manner of life. Ecclesiastical millinery and upholstery are matters of immense interest to them. Their elections and their prelections are greatly determined by their genuflections. These peacocks of pretentious prudery would no more think of ministering in the vulgar garments of men of like passions with your selves than would harlequin himself. Why, sirs, it wouldn't do; it wouldn't take; it wouldn't pay-all which, you know, is much the In contrast to the Attitudinarian, goes the Latitudinarian. He is one, as you may guess, that goes his length; a Gallio who cares for none of these things; in brief, an indifferentist. What about it? is a favorite question of his. He thinks "all's fish that comes into the net," a capital proverb, and so he often repeats it in exchange with "six of the one and half a dozen of the other." He calls truth bigotry, and any defence of it, a great want of charity. The idea of a man acting or speaking according to conscience is to him a source of unbounded merriment. There are, to be sure, specific varieties of this genus; for not only is it a large tribe, but, name imports, one in which great individual diversity obtains. All of the family are known, however, by their dislike to anything akin to the strictness of apostolic law. At dagger's length alike from the Latitudinarian and that New Testament order of things which both he and the Attitudinarian abjure, stands the Platitudinarian. He is 'old clo" of ecclesiasticism; a gatherer and disposer of other men's stuff; a retailer of British and Foreign doctrines. He is i theology what the Quaker is in dress, the devoted illustration of s style two or three centuries old. His calling is to know, and say, and do only what his forefathers knew, and said, and did. In vain for him the sun shines and the world moves, mind inquires and truth advances. He has sworn to the creed of the great reformers, and beyond he will not mudge. Lawyer-like, he sticks to his document, but unfortunately it's the wrong one-t -the human instead of the

the 66

as its