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he resign his high office as the one teacher in the church, (repugnant this to fleshly pride) and resume the labors of his hands as at home (opposed this to his worldly interests.) Yet, in doing this we ask, I fear, too much.

But send a band of twelve or twenty male members, with their families, (if any) and what is the consequence? They settle down to their work throughout the week, using the means in their power to make known their purpose of meeting on the first day: they meet, men come to witness their order that order is shown not by look, nor by empty declamation, but by deed. And the visitors, while hearing the free gospel proclaimed for their acceptance, are made to feel that in the men before them that gospel has a vitality and power they had never dreamed of, while listening to those whose avarice (real or reported) had become a byword, and who, by the very manner in which they prosecuted their duties, had failed to make known the intimate union with the Redeemer to which the gospel calls rebellious man.

Again, you will bear with me, I hope, if I say that it is not necessary that those of our brethren who emigrate, should become farmers. He who can offer honest labour here, could do the same in Australia or New Zealand, and obtain employment there. In this plan there is this advantage, that the church need do less for a given number of men; or, if able, can extend the benefit to a greater number. Certainly, on this suggestion, the church would have no mortgage on lands as a security for repayment; but I do not think so meanly of my brethren as to believe, that though removed from sight, they would fail in repaying what had been advanced-conduct which, even among the worldlings, would be scouted. Your's truly, July 5, 1849.

P. GILMOUR.

BAPTISM-A SCOTCH BAPTIST. WE have repeatedly read the article on baptism sent to us by our "Scotch Baptist" correspondent for insertion; but, as the ideas and arguments are the same, in substance, as those presented in a recent number, and as we presumed the subject was concluded, we deem it only necessary to give the first paragraph, which is as follows:

"I rather think you have done me injustice where you say, in your note, (page 283) on my last letter, that I deny that baptism is for the remission of sins, although it is clearly attested in the word of God to be for that purpose. Now I have never denied that Peter called upon his hearers to reform, and to be baptized every one of them for the remission of sins; and, consequently, have not disregarded what the word of God says on that subject. What I

deny is the gloss you put upon the apostle's words, by understanding them in a literal sense in place of a figurative one, for which I have all along contended.”

We observe, in reply, that there was no intention on our part to do injustice to our correspondent, or to his communication which appeared in the June number; and we are of opinion, that such an inference cannot be fairly drawn from the note on page 283. When the Apostle Peter, on the day of Pentecost, addressed his hearers in answer to their urgent interrogation, "Men and brethren, what shall we do ?" they were not then, as we believe, in a state of pardon—they had not, as believers

of the gospel, the enjoyment of the remission of sins. By the proclamation of the apostle concerning Jesus, and his resurrection from the dead, their hearts had been changed--the evidence of the truth was to them overwhelming -they became broken and contrite in spirit. Now by baptism their state in the sight of God became altered: they obtained a good conscience, and had great joy and peace in believing. The body was baptized in water, and the mind into Christ: faith, hope, and love being the moving principles. Baptism is, then, as you say, a figurative representation of the death, burial, and resurrection of Christ: it is also both the MEANS and the SEAL of pardon to all who understand the subject—it is for, or in order to, the remission of past sins. Hence after baptism—not previously-all the primitive disciples were addressed, and spoken of by the apostles, as pardoned, justified, sanctified, reconciled, adopted, and saved persons. They had the peace which passeth all understanding. This, to our conviction, is the Christian institution for the remission of sins-the means by which the believer may enjoy the assurance of a personal and plenary remission of sins.

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in this way, but such is certainly the case. The latter days began with this present age, as appears from Acts ii. 16-21, Heb. i. 1-2, and other scriptures. The latter, or last days, necessarily imply a last, or the last day. Of that last day the Scriptures often speak. It is scripturally the day of judgment, (Acts xvii. 31, 2nd Pet. iii. 7-8, Rev. xx. 4-6) the world or age to come) (Heb. ii. 5) or, as humanly called, the millennium. It was stated that both the present and the future age are ages of spiritual gifts and operations, and that the one to come is more so than the present. M. D. H. asks to be shown the sense wherein these assertions are true. For the sense thereof I present to his notice 1 Cor. xii. and Eph. iv. 4-16. Both these scriptures, with others which speak of spiritual gifts and operations, are applicable to, and have been realized in, this present age. But the outpouring of the Spirit, and the consequent gifts and operations thereof, has received only a partial fulfilment. The last day of the last days, the age to come, or the millennium, will witness far greater things through the Spirit than have yet been seen or heard. (Does M. D. H. doubt it?) Whilst in many things there will be a resemblance to, and carrying out of, the above spiritual gifts and operations, there will be an amplification or larger development thereof. And that notwithstanding, what I anticipate will be the fact, the personal presence and reign of Christ on the earth.

It was shown that, to worship God in spirit and in truth, we must pray for the Spirit. This we do through Christ. It was also intended to show from Luke xi. 13, not that we should pray for another outpouring of the Spirit upon the church, but that it was (is) lawful, it is both a duty and a privilege, to pray to God through Christ for the continued outpouring of the Spirit, which, in a previous article, it had been shown began, as dispensational feature, to be poured out on the day of Pentecost; and from other scriptures, to which objection is taken, it was attempted to be shown that it is equally lawful, a privilege and duty, to pray for another outpouring of the Spirit, as that outpouring is a matter of promise.

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Three scriptures were referred to as proving that another outpouring of the Spirit is a matter of promise, viz. Isa. xliv. 3-4, Ezek. xxxvi. 24-27, and Zech. xii. 9-14, xiii. 1; but the conclusion was rested upon Ezek. 36, 24-27. To this, and my remarks thereon, it is objected, that the prophecy belongs to the Jews, or the house of Israel - that it was fulfilled on their return from Babylon, and that the Old Testament contains no unfulfilled prediction of their return. I fully agree that the Old Testament contains no further prediction in especial favor of the Jews after the flesh, either personally or nationally; but I apprehend the prophecy under consideration belongs, as has before been stated, to the church of Christ; and the glory of its promises, including the outpouring of the

Spirit, remains to be fully accomplished. If that be not the case, then it has not only never been fulfilled, but it never will be. According to the admission of M. D. H. it cannot hereafter be fulfilled to the fleshly seed of Israel. That it has not been fulfilled aforetime, or on their return from Babylon, is manifest from the following considerations. After their being taken from among the heathen, gathered out of all countries, and brought into their own land, they were to be sprinkled with clean water, and made clean from all filthiness and from all idolatry--they were to have a new heart and a new spirit their stony heart was to be exchanged for a heart of flesh-the Spirit of God was to dwell within them-they were to walk in his statutes, and keep his judgments-they were to dwell in the land given to their fathers, to be the people of God, and have the Lord for their God-they were to be saved from all their uncleannesses, to have their corn increased, and to be saved from famine-the increase of the tree and of the field was to be multiplied, and they were to have no more reproach of famine among the heathen. Have all these things been fulfilled to the ancient house of Israel? Were they fulfilled on their return from Babylon? Verily, no. They might have a partial and typical fulfilment, but the fulness thereof remains to be accomplished to the Israel of God, now in the church of Christ; and it is just as proper and needful to pray for the final accomplishment of these blessings, including the outpouring of the Spirit, as it is lawful and proper to pray "Thy kingdom come."

The proper authority to pray for any blessing consists in the fact that the blessing is promised: hence, said John, "If we ask anything according to his will, he heareth us.'

E. M.

[QUERY. In what part of the New Testament have the apostles, by precept or example, given authority to the disciples of Jesus to pray for another outpouring of the Holy Spirit ?— ED.]

THE VISIT TO ABRAHAM.

DEAR SIR-A letter appeared in the July number of the HARBINGER from J. H. in reference to a question in your May number. In my opinion this letter breathes not that spirit of benevolence which ought to regulate the writings and actions of the disciples of the meek and lowly Jesus.

I agree with J. H. that you, Mr. Editor, are the judge as to what queries ought to be inserted; but you are also the judge as to what replies are prudent, before they find a place on your pages.

It is much better to leave queries unanswered, than to allow remarks as to whether they are or are not speculative-whether their origin be Sadducean or Pharisaical-whether the

writer is or is not a materialist. Besides, if Jesus courteously replied to the queries of the Sadducees, it is unseemly on the part of his followers to act otherwise.

I would invite all your respondents, as well as your querists, to adopt the advice given by J. H. in his concluding paragraph:-"In giving forth (replies) we should always have an eye to some practical good, and never encourage a vain-glorious wish to show our parts; for almost always it happens that he who thinks he is wise is certainly foolish, and he who imagines himself deep is awfully shallow."

I know neither your querist nor respondent, and I make these remarks that we may show to the world that we have divested ourselves of that bigotry and jealousy which have ruled, and still to a great extent regulate, religious discussions that we may answer any questions proposed, without reference to the individual who proposes it, or to the school in which he has been taught.

I will notice the question to which J. H. refers. It is an improper question certainly, and it has been as improperly answered.

"In Gen. xviii. it is said that three angels visited Abraham, &c.: will the reading of that chapter justify the opinion that it was Melchisedec and two of his companions who visited and addressed Abraham, and not angelic beings ?" It is not said in that chapter that three angels visited Abraham, but in the first of the 19th chapter two angels are mentioned, and our translators have left out an important word of that verse, namely, the emphatic ha, which connects the subject. It should read "Now the two angels came to Sodom at even," &c.; if all the three came to Sodom, then two of them only were angels. The real spirit of the question then, is, were the visitors of Abraham and Lot celestial or terrestrial beings?

The sacred historian, six times in these two chapters, has called them men; but if it can be shown that the word man does not, in its original and general use, signify earthy-or that the word referred to is not the same in the original given to designate mortal mensons of Adam, it ought to be shown.

To illustrate. It is said John i. 6, "A man named John was sent from God." Now this individual (John) is designated by the Prophets, Apostles, and Jesus Christ himself, an angel; and Jehovah, by Malachi, emphatically calls him "my angel." Although I might not say that this was an earthly being, yet I believe he was an earthy being; he was not a heavenly being, but he was a heavenly angel.

It must, then, be evident that angel is not a name of any class of beings, but a name of office, such as Prophet, or Apostle; and therefore, to ask, is an apostle an apostolic being? is unmeaning language, but not more so than the query on the May cover.

But, in order to understand the 18th of Genesis correctly, we ought to inform ourselves of the manner in which Jehovah communed with man under that dispensation of favour, which existed from the time of the expulsion from Eden to Moses. But concerning the mode of communing with man before he left Eden we cannot speak particularly; yet this I affirm, that ". no man hath seen God at any time," John i. 18: and no translation of Gen. iii. 8, which I have yet seen, bears out the idea that Jehovah ever assumed that character, and certainly such is not to be found in the original.

The mode of communication which existed after this is clearly exhibited. If we refer to Gen. iii. 24, we find it said "So he drove out the man, and he placed at the east of the garden of Eden cherubims and a flaming sword which turned every way, to keep the way of the tree of life.”

The order of communication is here indicated, but the word rendered placed is found in Exod. xxiv. 16, Num. x. 12, &c. and means, and is there translated, rest, abide; and in French Protestant versions the same word is rendered il logea (be lodged): so that God, when he expelled the man, he (God) dwelt between the cherubims at the east of the garden, and thence he held communion with man. This was the established mode of worship, and we find it exemplified in the case of Cain and Abel, as they brought their offerings before Jehovah. It is also said that Cain "went out from the presence of the Lord:" this means from before him-from before the cherubimfrom the abiding place-the habitation of Jehovah.

Abraham was at the entry to the tabernacle, or the habitation of God, when the men came to him; and after some conversation they said, "Where is Sarah thy wife?" He then directed them to the tabernacle, and then at the 10th ver. (18 chap) the communication from between the cherubim commences; and the 22nd verse informs us that the men went to Sodom, and that Abraham remained before Jehovah, and received further communications from between the cherubims.

Dundee, 10 July, 1849.

A. F.

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and reverential obedience to the word of God. | cially as exhibited in the cross of Christ,

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we have the development of divine attri-
butes, prior to the putting forth of which, all
intelligences, both in heaven and on earth, must
have been entirely ignorant as to their exist-
ence, but into the results of which, the angels
as well as the disciples of Jesus intensely desire
now to look. And when all in heaven, and all
the redeemed from among men, are gathered
together in one body, with Jesus, their elder
brother-in whom is concentrated, and by whom
has been exhibited, all the fulness of the God-
head bodily reigning their Head and King,
then will be called into existence immortal princi-
ples which will for ever prevent the entrance
of sin into this united, intelligent, and glorified
family of God. It was in harmony with this
principle that Jesus said,
"I give unto my
sheep eternal life, and they shall never perish,
neither shall any again pluck them out of my
hands."

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The celestial beings who visited Abraham in the plains of Mamre, as he sat in the tent-door in the heat of the day, appear to us to have been Jehovah and two angelic companions, in the form of man-in which form the Creator, and the created will finally dwell together for ever. To be qualified to mingle in the services and en

Now as regards the word angel, we believe that the term refers not merely to a "name of office," but also to a class of beings created by Jehovah-not, indeed, like man, out of the dust of the ground-it may be from that which corresponds in nature with what the spiritual body of the redeemed is hereafter to be (Luke xx. 36.) We are also accustomed to believe that these holy beings were created prior to the existence of this world - that as man is created in the image of God, and as the angels never appeared to man except in the form of manso they constituted a part of that plurality who were present when Jehovah said, "Let us make man in our image, and after our likeness," &c. Intelligences were first created; and in every subsequent communication of the Divine Being, whether by word or deed, his adorable attributes were disclosed to the apprehension of these exalted creatures. Hence it was in the wonders of creation that the angels beheld with surprise and admiration the emanations of divine power, wisdom, and goodness, which elicited their spontaneous and profound worship and praise. Was it not against these attributes of Deity that some of these exalted creatures, who were thus highly privileged, sinned? "They kept not their first estate." Might they not, be-gagements of such an august assembly, will cause of self-admiration and supposed goodness, desire to be worshipped and adored? (Luke iv. 5-7.) This would lead to the development of another attribute of Deity, not necessary now to be referred to, but of the existence of which MR. EDITOR-Your correspondent A. B. in they had previously been unacquainted. Now comparing spiritual things with spiritual, on as eternal life, both for angels and men, must the creation of man in the image of God, has consist in entertaining a correct knowledge and certainly gone far astray. He states that man was created in the image of God in three things, love of the one living and true God, and of Jesus outward form, intelligent mind, and faculty of Christ whom he has sent; and as sin had to be speech. In proof of the first, he asserts that extirpated in a manner approved by God, we see God always appeared to men in the form of other attributes of Deity developed and exhibit- man, than which nothing can be more at ed to an admiring universe. Man was then testimony. Moses warns the Jews that as created out of the dust of the ground, and placed they saw no manner of similitude (on Mount under law; but, as we all know, man was not Sinai) they were to make no likeness of God. present at the marvellous displays of divinity Jesus says no man hath seen God at any time: manifested during the six days of creation, Paul asserts no man hath seen, nor can see “when the morning stars sang together, and Him. How then can any attempt be made to reconcile such discrepancy? Without enterall the sons of God shouted for joy." In com- ing into minutiae, we only notice that which we parison with angels, therefore, man had to be learn of the manifestation of the divine presence, instructed as a child; and the sin of our first which was by the shekinah, or cloud of glory As to Gen. parents was that of ignorance as well as of un- that overshadowed the mercy seat. belief. It was not so with the angels, who matter: if I am not much mistaken Heb. xiii. xviii. 2, Paul had a very different view of the knew something of their Creator's attributes. 2 refers to this very passage, "Be not forgetful Now in the redemption of fallen man, espe- to entertain strangers, as thereby some have

indeed be an unspeakable honour.—J. W.]

REMARKS ON SPIRITUAL THINGS

COMPARED WITH SPIRITUAL.

variance with the whole current of divine

entertained angels (or messengers) unawares." God is a spirit, he fills all. Therefore, to conceive of parts in God, is to form an idol. But secondly, faculty of mind in man is a wonderful idea; but observe, man is only capable of possessing a mind. Mind is the result of knowledge obtained from instruction. In all this we can form no conception of God-his mind is co-existent with himself. He is the Great Mind. And thirdly, speech it must be confessed, is of God; no man or set of men could have originated it, and our experience of men makes it certain, that man left to himself could not even attempt speech. Therefore it will at once be manifest, that in these three respects man could not be created in the image or likeness of God. We are aware, however, that A. B. is only following the old beaten track on this subject. But it is certainly strange that any one should have advanced such an idea, especially as Moses gives us in the same connection, the full exposition of the matter, Gen. i. 26-28. Now let any rational man read these three verses, and one question may suffice, for we conceive it will readily suggest itself that of all that God has made, there was none to rule, guide, or direct-God only possessed the dominion. Was not then man made in the image or likeness of God? that is, to have dominion over every living creature. Psalm viii. David praises God, exulting in this very view-all things put under man. Paul in Heb. ii. 6-9, shows that this dominion was given to the first Adam, yet emphatically interrogates, "but now we see not all things put under him." If we should here inquire, why do we not see all things put under him? it is by reason of sin. By sin Adam was cut off from his high destiny, the medium of approach to God; and as he was thus constituted the means of approach and the head of the human family, all must in the very nature of things, be cut off from God. Hence all sinned in him, or were brought into a state of sin, and are, therefore, in scripture, spoken of as dead, and being thus separated from God, destitute of a perfect pattern, and shut out from a certain preceptor. All have gone astray, for all have (actually) sinned and come short of the glory of God. This was the certain way to lose the dominion: it could only be retained and obtained by imitating the moral development of the character of Jehovah. Here we see the glory of the second Adam. his life was a perfect development of the mind of God, or as Paul says, (Heb. i. 3) the brightness of his glory-the exact impress of his character. Such is the second Adam. The first Adam as he stood in Eden, was the exact figure or type of the second, and had he retained the guidance of his All-wise and Gracious Teacher, he would have perfectly answered all the ends for which he was created. But he fell, and in his fall, brought ruin on his posterity. He was a living soul. The second Ádam is a life giving spirit;

and as the wages of sin is death, He, for the suffering of death (the penalty due to our state) being raised up by the glory of the Father, is seated at the Father's right hand, till all things are put under him. Hence, though now we see not all things put under man, when this high and lovely character exemplified by the second Adam (by means of the truth in his disciples) shall have been developed in the world, Jesus taking to him his power to reign in the heart and life of his people, then shall all be put under him.

Man, therefore, was not in the image of God as it respected his form, faculty of mind, or speech; but all these were indispensable that under God he might have dominion over every living creature, and subdue and replenish the earth. In form, therefore, he is superior to all animals; his mind is regulated, not by instinct, but by reason arising from knowledge supplied by the intercommunication of speech. The only model of thought is the fountain from whence must flow all the excrcise of that dominion which, as the representative of God in this lower world, he was created to possess. The first Adam was the perfect figure of him who was to come. The contrast which Paul draws respects not any diversity in the standing of the two, but the effects of disobedience in the first engrossed in the one act in which all were involved, and by which judgment passed upon all men, contrasted with the one act of obedience whence flows over many offences justification unto eternal life.

This hasty glance at these matters, pregnant with importance, to all who make the scriptures their study, and feel desirous of being regulated wholly by the testimony of divine truth, will suggest our real standing in the sight of God : that as Adam having sinned died, or was cut off from acceptance with God-so all men are dead spiritually, or cut off from access to God. Therefore there can be no fellowship between the dead sinner and the quickened saint. Secondly, that union to Jesus is not a fiction, but a reality. We must be regenerated, born into the new creation state, be really identified with Jesus the second Adam, the Lord from heaven; for if we have been conformed to the likeness of his death, we shall be also in the likeness of his resurrection. Third, that it is in Jesus we have the living exhibition of what God would have us to be, and are called upon to be imitators of God as dear children, and to walk in love as Christ also hath loved us, and given himself for us.

Yours' in glorious hope,

J. B.

July 17, 1849. [NOTE. We understand Brother J. B. to mean, that God does now, and will for ever,

govern the universe by intelligence, speech, and form, as embodied in the person of the Son ' of God, who is the origin, perfection, and ful

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