I am much pleased to find that our brethren in the Lord, the Baptists of London, &c., holding and preaching the great principles of truth, have already formed themselves into a society or union, and have published a statement of their articles of belief, and started a new monthly publication, called the Gospel Herald; and my prayer is, that the Lord may bless them abundantly, and that the spiritual independents may imitate their example. Some time since, I re.. member to have read in your Magazine, the rules of a society formed in London. called, "The Gospel Union Society," which Society as far as I know may still exist; but whether it be a union of independents only, or of baptists and independents, I have not the means of ascertaining; but if the latter, I am certain, on the grounds of experience and observation, that a cordial co-operation is unlikely; arising from a difference of opinion on the subject of baptism. I therefore beg respectfully and affectionately to suggest to our Calvinistic independent friends in town and country, that they form themselves into a distinct society, under the following, or any other name they may think proper to adopt, viz., "The Gospel Union Society of Independent or Congregational Churches ;" and after the formation of the Society, together with its articles of faith, and rules, &c. I would strongly recommend the insertion of the articles, rules, &c. in your Magazine, that the public may be put in possession of the facts. And that all our independent friends in town and country be requested at the same time, to ascertain what independent churches in their neighbourhood, holding the truth, may be willing to join the union. "Stand fast in one spirit, with one mind, striving together for the faith of the gospel," Phil. ii. 27. It is an old saying that Rome was not built in a day, and I do not expect that all that I have humbly recommended can be done at once; but where there is no beginning, there can be no ending; therefore, let us "thank God and take courage," (Acts xxviii. 15.) and commence well in a small way. I am glad to find that the list of monthly lectures continues on the wrapper of your Magazine, and I perceive a few new names. Now, if the independents mentioned in that list, and others not there named, could be induced to lay aside some small differences, and personal considerations, and for the general good to form the proposed union, so as to embrace the objects referred to, they would be the means, under God, of laying the foundation of a Society, that would grow with its growth, and strengthen with its strength, and thereby unite in the bond of peace, many thousands of the Lord's regenerated ones, who are now scattered and unknown to each other: and also be instrumental of spreading the knowledge of the glorious gospel of the blessed God, at home and abroad, to the conversion of sinners, and the comfort and establishment of the sheep and lambs of Christ's flock and at the same time, detect and expose error, and support and vindicate the cause of God and truth to the end of the world, amen. "The liberal deviseth liberai things, and by liberal things shall he stand," Isa. xxxii. 8. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgment," 1 Cor. i. 10. Being almost a stranger in these parts, I am not personally acquainted with one preacher in the independent connection, who is decided for truth, which I much regret, as I wish to be upon terms of christian fellowship with all or any of the Lord's people or ministers, whose lives and conduct are consistent with their profession. My influence is very limited, but however little, I am anxious to use it in promoting the establishment and success of a society, such as I have ventured to recommend, and shall most cheerfully contribute to its funds according to my ability. 1 shall be pleased to read in the pages of the Spiritual Magazine, by your permission whatever any of your correspondents may state for or against the different objects to which I have alluded. Should there be any person in this or the adjoining counties, desirous of an interview with me on the subject, or of a correspondence, I shall be most happy to see or hear from such friend; and should he be a minister of the true gospel, and of consistent conduct, my pulpit is open for him while he remains here. A personal application to, or a post paid letter addressed Timothy, to the care of Mr. Hudson, Bookseller, Bull Street, Birmingham, will be sufficient. I have referred to myself merely for the purpose of forming such a society if possible, in this and the adjoining counties, in the event of our independent friends in London and elsewhere, being backward or declining, to establish one upon a more extensive scale in London. I hope, however, to read the candid opinions of correspondents in your next Magazine, and that ultimately the society will be formed, and the Lord shall have all the praise. Union is strength. "Endeavouring to keep the unity of the spirit in the bond of peace," Eph. iv. 3. Behold how good aud how pleasant it is for brethren to dwell together in unity!" Psa. cxxxiii. 1. "A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another," John xiii. 34, 35. Birmingham, June, 1835. TIMOTHY. [We have inserted this paper from our Correspondent just as we received it; there are some parts with which we are at issue with our friend but did not think it proper to make any alteration.-Editors.] Dear Sirs, A REPLY TO "AN ENQUIRER." A CORRESPONDENT of your's, " An Enquirer," having asked the question, whether the language of Paul, Heb. x. 26, 27. refers to believers or unbelievers, and what may be the difference between the nature of the "judgment," &c. spoken of in the 27th verse, and the "sorer punishment" spoken of in the 29th verse, I reply as follows: The apostle in the 10th chapter to the Hebrews, treats of the law, or Mosaic offerings, and of its insufficiency, shewing that it was a shadow only of good things to come, Christ and his salvation being the substance of that shadow, and the effect of his atonement, and remission of sins through the same-the entrance thereby into the new and living way, and drawing near to the holiest of all with a true heart in full assurance of faith, and the holding fast the profession of that faith without wavering, he exhorts them to stir up one another to love and good works, in order to shew forth the fruits and effects of salvation; but as no godly man can or will sin wilfully, after receiving the saving knowledge of the truth, he contrasts them with wicked men, in order to stir up their pure minds to energy, and he draws up a picture with a line of distinction, saying, if we should sin wilfully, that is, like those that were punishable under the law for wilfully sinning, and for which there was no atonement or sacrifice, but the punishment followed; of how much sorer punishment should they be thought worthy, for trampling on the Son of God, that is, wilfully sinning after professing that they were sanctified, by which Christ himself was sanctified, even by the shedding of his own blood, but afterwards treating it as an unholy thing, by holding up Christ to contempt, and treating his blood to be of no value. The apostle also reminds the believing Hebrews of what they had suffered for the gospel, and for Christ's sake, urging it as a proof of the reality of their faith; as also to encourage them to hold out with fervour to the end: therefore, he exhorts them not to cast away their confidence which had great recompence of reward; and that they were to live by faith; but he saith, " if any man draw back," that is, give proof that after all, he is nothing but a reprobate," my soul," saith he, "shall have no pleasure in him." Thus he concludes upon such a man's state: " But we are," saith he, "not of them that draw back unto perdition, but of them that believe to the saving of the soul." Let us now consider the difference between the nature of the judgment, &c. in the 27th verse, and the sorer punishment spoken of in the 29th verse. The apostle saith that those that despised Moses' law died without mercy under two or three witnesses: here it is necessary to consider what death they died, that we may have a consistent idea of the sorer punishment alluded to; and for which we will refer to Deut. xvii. 2-6. “If there be found among you, within any of thy gates, which the Lord thy God giveth thee, man, or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing the covenant, and hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded, and it be told thee, and thou hast heard of it, and inquired diligently, and behold it be true, and the thing certain, that such abomination is wrought in Israel; then thou shalt bring forth that man, or that woman, (which have committed that wicked thing) unto thy gates, even that man, or that woman, (no substitution) and shalt stone them with stones till These few remarks I humbly submit to "An Enquirer," Chiswell Street, July, 1835. and his, Very truly, JOHN STYLE. ON THE RESURRECTION. "As in Adam all die, even so in Christ shall all be made alive."-1 Cor. xv. 22. THE doctrine of the resurrection, as respects the Lord's dear people, is the crowning doctrine of all sacred truth; exalting the person and work of Christ, who is the beginning and end of all Jehovah's manifested mercy to his family, calculated by his Spirit's teaching to fit or prepare the saint for eternal glory in the world to come; and renders to man the sweetest consolation whilst living as also in dying; standing blessedly connected with the everlasting, electing love of Jehovah in Christ Jesus, in choosing us in him before the world began; and which also firmly fixed us in predestination, redemption, and final perseverance to the end; and is of the greatest moment to the seed royal of God, who has determined that his people shall be continually told to their comfort, that it shall go well with them, because they are righteous in him who is their righ teousness. In the first place, let us notice, that Adam had two sons, Cain and Abel; the one the seed of the serpent, the other the promised righteous seed: these two are severally set forth as the heads or representatives of all mankind, and although they generated from the same stock, and were by nature of the same lump, yet there was such a difference between the two that they were set forth in God's word, that we should discern between the righteous and the wicked, him that serveth God, and him that serveth him not; and when we look at Cain we perceive that he was the very offspring of sin, and the first man that told a lie and that to his Maker's face; and no wonder at his hardihood, when he hated and murdered his brother because his own deeds were evil and his brother's righteous. Cain was earthly, sensual, and devilish, therefore Christ said to the Jews, I am from above, ye are of this world, or from beneath; nevertheless they claimed to be Abraham's seed, and Christ allowed their claim as far as the flesh went, but Abraham was not a murderer, or the father of lies, but the father of the faithful; he said to them, ye seek to kill me, therefore if ye were Abraham's seed, ye would do the works of Abraham, but ye are of your father the devil, (Cain) and the lusts of your father ye will do; he was a murderer from the beginning, and abode not in the truth; when he spake of a lie, he spoke that of himself, for he was a liar and the father of it. Therefore the family of God, that are given to Christ and redeemed by his blood, are Abraham's children, and have the nearest and dearest relationship that can possibly exist, being sons of God, and joint-heirs with Christ Jesus, and members one of another; having all but one Father, and Christ our elder brother, bone of our bone, and flesh of our flesh, in all points like unto the brethren, yet without sin; wherefore he died for our sins, and rose again according to the scriptures; and as in Adam all died, even so in Christ shall all be made alive, Christ being the resurrection and the life. : I shall in the next place draw the conclusion the Holy Spirit appears to have intended in the words, "As in Adam all die, even so in Christ shall all be made alive." Man by transgression brought death upon himself and all his posterity, even so by the holiness of Christ, and that springing from himself to sinners, brings or places to them a righteousness which entitles them to everlasting life, and removes the penalty of eternal death, the consequence of transgression and these two things, sin, and righteousness, and death and life, are set opposite the one to the other, to shew us, what our state is by nature, and how through sovereign mercy it is removed by the death of Christ. Let us notice what St. Paul saith, "you hath he (Christ) quickened that were dead in trespasses and sins," which is done by the power of the quickening Spirit that was without measure in Christ, and communicates life to his body the church; for we out of his fulness have received, and grace for grace, or grace upon grace: and "the first man Adam was made a living soul, but the last mane Adam was made a quickening spirit." Now observe what is said as to the quickening of the body; "But if the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you," Rom. viii. 11. For as through the imputation of his righteousness, death being overcome, we are clothed upon with eternal life, our house which is from above, so that death is swallowed up of life; and as Christ is the first temple or holiest of all, so we become the temples of the Holy Spirit, by virtue of our union to him who is our living head in all things, and shall raise us up from death to life by him, who is the head of all principality and power; " and the dead shall hear the voice of the Son of God and live," as all power is given to him in heaven and in earth. Wherefore as the creature is subject to death not of its own will, as it does not willingly die, but by reason of him who hath been pleased to shew our mortal state by nature, under the |