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self be turned to the account of establishing and forwarding that very TRUTH which it had so completely corrupted and hindered.

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Such, we conceive to be the truth, and the way we are to interpret this vision.

This article having grown into sufficient length for one number, we must still defer giving our thoughts on the 20th chapter till next month.

time, but the developments of the radical defectiveness of such a principle, to procure for the governed peace, contentment, subordination, good orIn conclusion, then, for a moment der, and happiness, and the insuffilet us stand still, contemplate, and ciency of man to govern? Thus, by admire the wondrous ways of the its own working, does God bring to Most High-who, in his all-wise and nothing the wisdom of this world; holy providence, gives an opportunity and when it is all in confusion, upfor good and evil, truth and falsehood, roar, and anarchy, and man at his right and wrong, to develope them- wit's end, by a well-ordered agency, selves to take the field, and grapple awakens attention to the truth, which, in conflict with each other, without at the proper time, is strongly exhibany adventitious aid or hindrance ited in his own appointed way, and being shown to one more than ano- embodied in the unity, order, and exther that the whole intelligent uni- cellence of character, which are seen to verse might see, in the final issue, the exist among the subjects of the kingsuperiority of eternal truth and right-dom of his Son, who is destined to eousness the inherent, indestructible rule over all, alone, and for ever, to excellence and power of truth, love, the praise of the glory, of the favor, meekness, and gentleness, to vanquish and wisdom of God. and hold everlasting dominion. Before the Saviour of men visited our earth, and from the time that Abraham was called and his family separated from the nations, to be the conservators of God's truth and purposes, the other nations of the world were left, "and suffered to walk in their own ways," till it was fully made manifest" that the world by wisdom knew not God." It then pleased God, through the foolishness of preaching, to save them who believe." In like manner, since the first laying of the foundation stone of Messiah's universal kingdom till now, the rulers of this world, on refusing to submit to be governed by him whose right it was to reign -whose sceptre is a sceptre of righteousness-have just been allowed to take their own way, and to rule the world after their own fashion, which is radically of one stamp all the world over-arbitrary power, physical force, might the standard of right, being the essential principle in them all. Time and opportunity, in the wisdom of God, are granted them, till the naughtiness of the whole be made manifest. And what do we see taking place in the nations of the world at the present

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J. D.

CORRESPONDENCE.

LETTER FROM SCOTCH BAPTIST.

DEAR SIR

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NO. III.

Without referring to anything I have already said upon the subject in dispute between us, I proceed to notice the affirmation you have made - That baptism is the divinely constituted medium of bringing intelligent, believing penitents into the enjoyment of peace and pardon before God. I affirm that no such doctrine is to be found

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in the scriptures. So far as I know there is only one place in scripture where the real meaning of Christian baptism is to be found, and that is in the 6th chap. of Romans, where the Apostle affirms that baptism is the likeness of the death, burial, and resurrection of Jesus Christ, by which believers are planted together. Now every attempt to force a meaning on baptism, inconsistent with that the Apostle has given of it, will only lead to error. His meaning, then, is neither more nor less than this--that baptism is the likeness, resemblance, or figurative representation, of the death, burial, and resurrection of Jesus Christ; or, in other words, the likeness of the most important fact that ever took place in

this world. Now it is the belief of this fact, upon the testimony of God that brings guilty sinners into the enjoyment of peace and pardon before God; but to say that obedience to baptism is the medium through which this peace and pardon are to be enjoyed, is forcing a meaning upon baptism inconsistent with the apostle's explanation of it, and applying to the shadow that which only belongs to the sub

stance.

There are just two figurative institutions that believers are commanded to observe: they are baptism and the supper. Both being equally figurative, they should both be explained on the same principle. To subject one of them to a literal, and the other to a figurative explantion is highly inconsistent. There are many that explain both literally, and however far they may be wrong in so doing, still they are consistent. But I consider both you and your friend very inconsistent in giving a figurative explanation to the supper, and a literal one to baptism. Does not the scripture declare that the bread is the body of Christ, and the wine is his blood, as plainly as it declares that baptism washes sins, or that baptism should be observed for the forgiveness of sins? I presume you would consider it an outrage on common sense, were I to maintain that the bread is really and truly the body of Christ, and the wine is his blood. You would very likely tell me that the bread and wine are only figurative representations of the body and blood of Christ. Were I to reply that you must be wrong in your interpretation, for Christ says, "unless you eat the flesh of the Son of Man, and drink his blood, you have no life in you. I think I would have as good an argument for understanding the supper in a literal sense, as you have for saying that sins are washed away and forgiven by baptism. Now as baptism is only a likeness of the work which Jesus finished in the room of guilty man, just as the bread and wine are the likeness of the broken and shed blood of Jesus, why force a meaning on baptism as inconsistent with sound interpretation and common sense, as transubstantiation is with the supper. I may now ask, is the one act of obedience performed by Jesus Christ, in laying down his life at the command of his heavenly Father, not sufficient to wash away sins, and obtain their forgiveness, that a figuJative representation of his glorious work must first be observed, before guilty creatures can obtain either peace or pardon, notwithstanding all that Christ has done ?

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We have been told both by you and others, that nowhere is it said in scripture that pardon is obtained by faith alone. Now I admit that this is really the case, and this has often been brought forward to prove that your theory of baptism must be correct; but you will admit that the Apostles said to those that heard them, whosoever believed the doctrine they proclaimed, would receive the remission of sins, without saying one word about any

other thing being necessary to the enjoyment of pardon and peace. But had they entertained the same views of baptism which you advocate, they would have told their hearers, that notwithstanding all they had said about the forgiveness of sins by believing their doctrine, still they could enjoy neither peace nor pardon until they were baptized. The apostles not having done so, proves to a demonstration, they had not the views of baptism you plead for. Therefore, instead of the scriptures not saying that pardon is obtained by faith alone, sheer silence on that subject, in place of being an argument in favor of your theory of baptism, is a conclusive evidence that the apostles did not entertain the views of baptism you contend for.

Now, my dear Sir, in any reply you may make to the above, I hope you will meet my argument fairly. In giving this a place in your next number, you will much oblige A SCOTCH BAPTIST. Edinburgh, 12th August, 1848.

REPLY BY EDITOR, NO. III. Dear Sir-In reply to your notice of my affirmation, that baptism is the divinely appointed medium of bringing intelligent believers into the enjoyment of peace and pardon before God, I hope to confine myself, as much as possible, to the testimonies recorded in the New Testament. Still, as my two last replies have failed to convince you of the fact, I can entertain but little hope for the future. Permit me just to observe, that the new covenants promised to the house of spiritual Israel through David and his seed, and foretold by several prophets subsequently, were to be for the whole world, comprising the bequest of a full remission of all past sins; or, in other words, a free justification from all things from which neither Jew nor Gentile could be justified by the law of Moses. Consequently, in the apostolic proclamation of the gospel, as well as under the Jewish law, there must be a time when, and a place where, the blessing of pardon could be received by the intelligent obedient sinner. Now the time and place appear to me to be in baptism, or they can nowhere be found in the new covenant records. On the contrary, you affirm that no such doctrine can be found in the New Testament.

Without stopping to notice the immersion taught by John the Baptist, and what sins were cancelled through his commission, and how a people were thus prepared for the Lord, I shall proceed briefly to notice the instructions of the Lord and his apostles.

First-The fact to be proclaimed, and the foundation upon which it is predicated. Thus it is written, and thus it behoved the Messiah to suffer, and to rise from the

dead the third day, and that reformation and the remission of sins should be proclaimed in his name among all nations, beginning at Jerusalem. Now you are witnesses of these things, and behold I send you that which my Father promised (Joel ii. 28-36); but continue ye in the city until ye be invested with power from above, Luke xxiv. 46-9.

case.

In this brief quotation we have the death and resurrection of Christ presented as the foundation laid in Zion for the hope of the guilty; and connected with this is the remission of all past sins. This is the good news, the glad tidings, to be proclaimed in the name, or by the authority of Jesus, among all nations, beginning at Jerusalem. The first discourse, and the results of that discourse, after the apostles had received the promise of the Father (the Holy Spirit) as recorded in the 2nd chapter of the Acts, ought to have been the guide of the church in all subsequent ages. But this, you are aware, has not been the Mankind in every age, and under every dispensation, have had but little faith in the propositions and arrangements of Infinite Wisdom. Their own plans and ideas they conceive to be much better than those propounded to them by God; and by this means, the gospel becomes of none effect, so far as the conversion of the world is concerned. This first discourse is delivered by Peter, who, with the eleven, and the one hundred and twenty, stood up in the presence of thousands of astonished Jews and proselytes. Now these Jews and proselytes were convinced of one simple fact, viz. that Jesus, who had so recently been crucified, is the true Messiah -the anointed of the Father-that he is crowned in heaven Lord of all-that there

is no other name given among men whereby they could be saved, than the name of him of whom they had been the betrayers and murderers. The multitude, being convinced of the truth of all that was said, cried out, in agony, to Peter and the rest, "Men and brethren, what shall we do?" The spontaneous answer given corresponds with the commission of the Lord, that reformation and remission of sins should be preoched in his name among all nations, beginning at Jerusalem. "And Peter said to them, repent, or reform, and be each of you immersed into the name of Jesus Christ, in order to the remission of sins, and you shall receive the gift of the Holy Spirit for the promise (of remission of sin, and the gift of the Holy Spirit) is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words he testified and exhorted, saying, Save yourselves from this perverse generation. They, therefore, who received the

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word with all readiness, were immersed, and there were added to the disciples that very day, about three thousand souls."

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Now the question is, where and when were these thousands pardoned? they a guilty, polluted, condemning conscience before they were baptized? If not why should they cry out in such anguish and bitterness of soul? And were they in this state of perturbation and guilt, after they had obeyed the command? Certainly not. They gladly, not sorrowfully, received the command to be baptized for the remis sion of sins. They had the blessing, for they were happy and joyful, and were just as figuratively washed in the blood of Christ, as they subsequently drank of his blood in the emblematic cup at the Lord's table. In the one instance water, and in the other wine, are substituted for blood. Hence the disciples are said to be washed, and to be made white in the blood of the Lamb. In the same manner they are said to drink his blood-the blood of the new institution. The one takes place in baptism, and the other at the Lord's table. Thus baptism is the medium of introduction into Christ--his death, burial, and resurrection-for the remission of sins, and for the Holy Spirit; and therefore, for justification, and the enjoyment of peace with God through our Lord Jesus Christ. Now peace and joy in the Holy Spirit can only be maintained in the heart and conscience of the disciple, by his constantly walking in the commands of the Lord-keeping the unity of the Spirit by the bond of peace. Hence the first disciples are said to have been steadfast in the apostles' doctrine, in the fellowship, in the breaking of the loaf, and in prayers. And they came together on the first day of the week, to break the loaf, and to drink of the emblematic blood of the new institution, in remembrance of the Lord until he return, in obedience to that solemn injunction"Do this in remembrance of me, until I Further remarks must be deferred until our next. J. W.

come."

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tionably spoken of, as Matt. xxviii. 19, Disciple all the nations, baptizing them into the name," &c.; and again, Acts viii. 16, "only they were baptized into the name of the Lord Jesus" whilst in the passages under consideration, the persons spoken of are said to be "baptized into JesusChrist,” “baptized into his death."

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2nd. We conceive that the baptism spoken of in these passages is limited by the term osoi, as many, or to a portion of the disicples who are distinguished from the rest by their having been "baptized into his death," by having put on Christ." The following passages will show the limiting power of the term osoi John i. 12, " He came unto his own and his own received him not, but as many as received him, he gave to them power," &c.; Acts iv. 34, "For as many as were possessors of houses and lands, sold them," &c.; Rom. viii. 14, "For as many as are led by the spirit of God, they are the sons of God;" Gal. iii. 10, "For as many as are of the works of the law, are under the curse;" and vi. 16, "And as many as walk according to this rule, peace be on them,"&c. Does not the use of the term in these passages clearly shew that when the Apostle uses it in those we are considering, it is to limit the baptism spoken of to a particular portion of the disciples, to those whom he distinguishes as having been "baptized into his death," as having "put on Christ ?" It is as though he had said that portion of us who have been "baptized into Christ, have put on Christ." Just as in the passages here adduced, as many, or that portion of his own, who received him, he gave power to become the sons of God, &c. All who are designated "his own," did not receive him. And again: as many, or that portion of the disciples "who were possessors of houses and lands, sold them." All were not possessed of them. And so of the rest of the passages, with others too numerous to mention. The term osoi limits the things spoken of to a particular portion, distinguished from the whole; and therefore, we conceive, that in Rom. vi. 3, and Gal. iii. 27, it limits the baptism to a portion of the disciples.

3rd. The same conclusion appears obvious to us from the phrase " put on Christ." This is generally interpreted, as referring to the profession of discipleship made in baptism; but if we make the scripture its own interpreter, which we think must be the safest method, we shall find that in the mind of the Apostle Paul, to 66 put on Christ" involved something more than the profession of Christianity made at baptism. The only place in which it occurs, besides Gal. iii. 27, Rom. xiii. 14: "But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof." It is here addressed to the members of the church at Rome-they are exhorted to " put on the Lord Jesus Christ" showing the meaning to be, that

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they should imbibe the spirit and copy the example of Christ. Now it is highly probable that all the members of the church at Rome had not done this, though they had been baptized in accordance with the commission in Mat. xxviii. 19. They could not be exhorted to "put on Christ" professionally, and therefore the phrase must have reference to those who were "disciples indeed;" or, in other words, who were real Christians.

Now, if the phrase is applicable to real Christians alone, then it follows, that the allusion is not to a baptism in water, for the Apostle declares, that " as many," or that portion of them," who had been baptized into Christ, had put on Christ," or imbibed the spirit of Christ.

But this is not true of all who are the subjects of water baptism, as the case of Simon Magus proves, and many others to whom reference is made in the scriptures: and therefore, the conclusion appears obvious, that the baptism alluded to in these passages, is a spiritual baptism. If these views be scriptural, then the frequent application of these passages by the brethren, and the arguments built upon them are erroneous; and if they can be proved to be unscriptural, we shall most gladly receive correction.

Praying that God may bless you in your work of faith and labour of love, and guide you into all truth,

I remain, yours in the hope of immortality, T. J. M.

BRIEF REPLY.

Dear Brethren-Although we have not this month had an opportunity of attentively considering your remarks on Rom. vi. 3, and Gal. iii. 27, yet we deemed it desirable to present them to our readers. That the passages refer to baptism with, in, or of water, is admitted by all parties, at least as far as is known to us. That the phraseology made use of when addressing the immersed, is different to that employed when referring to the unbaptized, is both natural and obvious. That there were many disciples in Rome, Corinth, Ephesus, Galatia, and other parts of the world, who did not fully understand the design of their baptism, is quite clear to every careful reader of the New Testament. These parties, like many other baptized persons, seem not to know, that by a be lieving baptism into the name of the Father, of the Son, and of the Holy Spirit, they not only had the remission of sins, but virtually renounced all their previous names, principles, theories, and partiessuch as Jew and Greek, Barbarian, Scythian, bond and free-with all the laws, doctrines, and worldly associations connected with them. For, although they had even known Christ after the flesh as a Jew, yet they were not to know him any more in that relationship, seeing that he had tasted

death for every man without any distinction whatever.

It was predicted of the Jewish nation"The Lord God shall slay thee, and call his servants by a new name." Connected with this new name, which the parties referred to had assumed, there were new privileges, promises, hopes, relationships, and prospects. The Apostle, as his manner was when instructing the disciples into the knowledge of these, with a view of correcting their errors, employs the interrogatory form of speech-What! know ye not that so many of us (from among our brethren in every place) as have been immersed into Jesus Christ, have been immersed into his death? We have been buried, then, together with him by the immersion into death-that like as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall then also certainly be in the likeness of his resurrection, &c. (John i. 10-13.) He (Jesus) was in the world, and the world was made by him, yet the world knew him not. He came to his own land, and yet his people (as a whole) did not receive him; but to as many as received him, believing on his name, he bestowed the privilege of being the children of God, who derive their new birth, not from blood, nor from the will of man, but from God. The disciples were all professedly begotten by the truth, born of water and of the Spirit, otherwise they were not in the kingdom of God (John iii. 5.)

The contrast, for as many, &c. (Acts iv. 34, Rom. viii. 14, Gal. vi. 16) appears to us to refer to the disciples, while Gal. iii. 10 refers to the Jews, who still made choice of remaining under the works of the law, and consequently exposed to all its curses. In teaching the science of Christianity to the children of men, the Apostles commenced with the ABC, as in every other science. When those whom they discipled to the Lord had made some progress, the address of the teacher varied according to the character, circumstances, and difficulties of the people. The great difficulty with every pupil in this divine science is to renounce his former self, and to learn exclusively from the Lord and his inspired apostles. Reciprocating your benevolent desires, we are compelled to leave the matter for this month, and are, dear sir, yours truly, J. W.

P.S. What is a spiritual baptism? and when does it now take place?

ITEMS OF NEWS.
Wigan, Sept. 6, 1848.-* In conclusion
I have just time to say that another brother
has cast in his lot with us. On the 28th ult.

he gave himself to the Lord in his own legal way, by being buried with him in baptism, and on the next Lord's day he united with his people, in order that he may learn obedience to all things commanded by Jesus. Yours truly, T. Coop.

Dormock, Sept. 14.-Dear brother: Since I last wrote to you, one of the children of our common progenitor Adam has had the privilege of confessing the Lord, and of being adopted as one of the royal priesthood of heaven, that henceforth he may declare the perfections, and show forth the praises of Him

who hath called him out of darkness into His marvellous light. Your fellow traveller to the realms of light and glory,

J. F.

Dunfermline, Sept. 14th.-The brethren here are continuing stedfast in their obedience

to the laws and institutions of Jesus, and are realizing the peace and joy which flow from such obedience. Within the last month we have been encouraged by the addition of six to our number, four by immersion, one who after a long absence has been restored to our communion, and one who has come over to us from the Scotch Baptists, he being convinced that they do not honour Christ and his Apostles as the only legitimate Law-givers in the church, seeing that they retain in their body practices that are unwarranted in the Law-book, and for which they can produce no better authority than that it is the custom in their church. May all who love the Lord and his commandments do likewise.

Yours, J. HENRY.

Cupar, Aug. 26.--Beloved Brother: I herewith send you a post office order for the amount of the hymn books sent to Brother Mitchell, which came to hand last week. I consider them a good collection, and that they will furnish the brethren with more appropriate songs of praise than they have yet had. They will be introduced into the congregation here on the first Lord's day in September, if the book-binder do not disappoint us. The church is going on in peace, and I hope increasing in intelligence, and in every Christian attainment. It is, indeed, a privilege and an honour to be united with those who love the Lord, and who keep his ordinances, when every first day is a feast day, on which our souls feed on the bread of life, which nourishes us up unto eternal life. Many appear to think too lightly of these privileges, as if they could enjoy all the advantages of the Christian institution in an isolated position; but the church on earth is the place for fitting us to dwell in the everlasting kingdom of our Lord and Saviour Jesus Christ. May all the saints be led to enjoy these privileges with gratitude, and perform every duty with fidelity and perseverance, that so the churches may become "the pillar and ground of the truth." Yours in hope of eternal life,

A. DOWIE.

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