Peter in this, as Moses in the former | ter, that Paul considered the whole instance, was appointed to proclaim for the first time the new law-the gospel of remission of sins, which he did most effectually, three thousand, on that day, being pardoned, adopted, and justified from all things from which they could not have been by the law of Moses. The door of mercy was thrown wide open to these Jewish believers. They were born of water and of the Spirit; and the Lord daily added the saved to the congregation. We here remark, that when sin entered the world, it was a simple unit committed under the influence and power of unbelief, which, when developed in all its ramifications, produced a world of misery, confusion, and death. So, in this new creation, the law given by which sin is to be removed under the power and influence of faith, is also a simple unit Hence the gospel of Christ is as much adapted to save, sanctify, and bless the world, as sin was calculated to deceive, enslave, and destroy it. This amplitude of the gospel is, at present, neither understood nor believed, not even by our good and superlativelyorthodox Scotch Baptist brethren. But we must now refer to the writer's interrogations and remarks on the emblematical institutions of baptism and the Lord's supper. gospel to be represented in baptism. But the question remains for decision Is the remission of sins a part of the gospel proclamation? If it be, (and who will either doubt or deny it) then remission of sins—or, in other words, washing in the blood of Christ mystically, or by faith, for, or in order to the remission of sins-is emblematically represented in baptism. The sinner who by faith is thus pardoned, rests with as much confidence on the divine authority for the purifying of his conscience, as Naaman the Syrian did for the cleansing of his flesh after he had dipped seven times in the river Jordan by command of the Lord. All his past sins are for ever blotted out, by faith in the blood of Christ, shed for the remission of sins. Naaman came to the prophet by faith. He desired to know what he must do ? Go, said the Spirit of Jehovah, and dip seven times in the Jordan, and you shall be clean. Here we have the command, the promise, and the effect of obedience. So the believers in the gospel, on the day of Pentecost, asked in faith what they, who were thus guilty, must do. Men and brethren, what shall we do? The Holy Spirit, the Advocate for Messiah, dwelling in his body the church, answered this question so clearly that there could be no misunderstanding it. Repent, or reform, and be each of you immersed in the name of Jesus Christ, for, or in order to the remission of sins, and you shall receive the gift of the Holy Spirit: for the promise of pardon, peace, and eternal life, is to you and to your children, and to all that are afar off, as many as the Lord our God shall call. This was the good news-the glad tidings predicated upon the gospel facts. Remission of all past sins was the joyful proclamation. Then they that gladly received the word were baptized. This, and this alone, is the obedience To these interrogations we make of faith by which the guilty are parno demur, but believe, with the wri-doned in the blood of Christ. 1. The writer asks, "If it can be said in truth that believers, when baptized, are baptized into Christ's death, if his death is not represented in baptism? Again, how can it be said in truth that they are buried together with him by baptism into death, if the burial of Christ is not represented in baptism? Once more, can it be said in truth that they are raised with him in baptism, if Christ's resurrection is not represented in baptism? It is evident, then, that Paul considered that the whole gospel was represented in baptism," &c. Baptism, then, whilst it figuratively represents the facts of the gospel, is also the instrumental medium of introduction into the kingdom of Christ, in which state the conscience is purified, past sins blotted out, and the disciple of Christ rises to walk in newness of life. Now, can men be pardoned while in the kingdom of Satan? But the initiated believer is subsequently required to exhibit the whole gospel, with all its dignified and gracious privileges, in solemn and consecrated acts of worship to that God and Father by whom he has been redeemed and saved. This, too, is accomplished through the medium of consecrated channels and emblematical institutions. They continued steadfastly in the doctrine, in the fellowship (contribution), in the breaking of bread, and in the prayers of the Apostles. But the writer says, "No figure can possess any moral worth, and as baptism is evidently a figurative institution, it is inconsistent both with scripture and common sense to maintain that it is the instrumental cause of the pardon of sin," &c. But if it be true in reference to one emblematical or figurative institution, it must also be true as regards another; and therefore we read this sentiment with surprise, emanating as it does from one who so tenaciously advocates the form of godliness. Surely it cannot be, in the estimation of our correspondent, that the institutions of Christianity are a mere form without the power. The Spirit of God, by Paul, said the time was coming when men would advocate the form of godliness without the power. It must be admitted that the Scotch Baptists have more of the correct forms of godliness, in their system of worship, than any other body of professors in existence. It is to be hoped they have not less of the power. But so long as even the Bible itself is considered a dead letter, as it is in the estimation of too many persons, no marvel that the institutions of Christ should be so considered too. Now abstractedly regarded, and distinct from the appointment of God, there is no moral power connected with anything in creation. The power is always in the divine word, conveyed to us through visible and tangible objects after the report is believed. The paschal lamb to commemorate—the manna to feed-the water from the rock to quench-the brazen serpent to heal, &c. Thus the death of Christ is presented as an atoning sacrifice for sin-his resurrection for our justification-and baptism is appointed as the instrument, not the procuring cause, of conveying the blessings of salvation to the obedient disciple of Jesus Christ. "The like figure whereunto baptism doth now save us." In this passage baptism is spoken of as the type, and salvation through the blood of Christ as the antetype. Thus it emblematically saves the guilty. Hence the Apostles preached the obedience of faith among all nations. Jesus is the author of eternal salvation to all those who obey him, while the disobedient shall be banished from his presence and the glory of his power for ever. In conclusion, as an act which had no moral guilt in it save its disobedience, lost God's favour, and with it access to the tree of life; so, an act which has in it no moral merit save in its obedience, now restores man to that favour, and to the privileges of that tree, under far more auspicious circumstances, and with far better promises, the frailty of his nature being provided for in the office of his Great High Priest and Intercessor, whilst his short term of probation being successfully accomplished, he enters on a state of unconditional life and beatitude. Hence the Apostle declares, "Therefore as by one offence (sentence came) upon all men unto condemnation, so by one righteousness (sentence came) upon all men unto justification of life," Rom. v. 18. So reads the translation of Professor Stewart, of Andover, who, whilst acknowledging that the "one righteousness" means one single act of justification, is so blinded by his sectarian prejudices as not to perceive that this act can be no other than "baptism for the remission of sins." J. W. TO THE EDITOR OF THE "HARBINGER." ought to let alone. I may add that your remarks upon the illustration of the father and his sons, and death-bed repentance, are excellent, and very much needed in these days of delinquency and unbelief. R. M. [NOTE.-The high tone of independence and common honesty formerly in existence-the boast of all classes in Great Britain-seems to have greatly depreciated, with some few honourable exceptions. To compound with creditors, or to incur liabilities with only vain or imaginary prospects of meeting them, is very prevalent in this age of delinquency. This state of things commences with the higher, and, as a natural consequence, descends through the lower ranks of society. But this ought not to be the case with the disciples of Jesus. No debts should be incurred without a prospect of meeting them, especially for purposes of show, or making what is called a respectable appearance in the world. To make excuses for the non-payment of debts in such cases, is contrary to the principles of truth and righteousness commanded by the Lord. Let your light so shine before men, that others, seeing your good works, may glorify God in the day of visitation.-J. W.] THE WITCH OF ENDOR. THE following few remarks are offered for the purpose of guarding the brethren against using the story of the woman of Endor to support the idea of ghosts and witches: MURTHLY, June 5, 1848. Beloved Brother Wallis-Your Harbinger for this month has appeared, containing the usual amount of information, nothing inferior in importance to the previous numbers. Your note on Positive Institutions is extremely well-timed, and certainly to the point. That method of trifling, or compromising with Jehovah and his institutions, is, of all schemes ever invented, the most dangerous. He is the FATHER of lights, and with Him there is not the shadow of change. How presumptuous, then, for man to alter his institutions, or imagine that he will accept the services of any one, who will substitute anything else in place of his appointed institutions. Is it not strange that every month instructions are given in the Harbinger, either from your own pen or from some one else, and yet, after all, your readers will not learn? How often have we been exhorted to attend to the design of the speaker; and still, while the Messiah is exposing the hypocrisy of those "who sat in Moses' seat." his words are converted into an excuse for rebelling against his authority! If those who ap- This woman seems to have been noted peared so zealous about the Sabbath had in her way, and her trade required that proved they really were so by their actions, she should have a knowledge of every they would not have had to violate the individual of importance in the kingdom; rest enjoined on that day by lifting their and who so likely to be known by all as oxen or asses out of the pit. If obedient, Saul? Therefore, whatever she might they were to be blessed in every thing to pretend for her own safety, she could not which they set their hand; but trangress- be mistaken in her man. Saul wanted ing the law, these evils befel them. We her to call up Samuel, one with whom may just as reasonably conclude that Jesus even the children must have been famiwas neither David's son nor David's lord, liar, and who could have been easily as conclude that his discourse with these described and imitated by this artful hypocrites gave any toleration to violate woman; for, be it observed, we are the law regarding the Sabbath. In both never told that Saul saw Samuel. Then cases he put them to silence, and, as you comes the prophetic part, in which the observe, exposed their hypocrisy; and desire to please and the character of the this was the end he had in view. You fortune-teller stand in the balance, and have been most happy in your remarks the latter overcomes; her task was not upon the payment of debts in proportion difficult, it being a matter of course that as we are able; for most assuredly the she would be intelligent in all the troubles man who has only £20, where £100 is of the nation. Saul's wickedness and needed, has acted a most indiscreet part, David's hopes were by this time notorious, unless visited in the way you describe; and it was more than likely that the for although a man may be placed in cir- Philistines would gain the victory. Saul's cumstances which prevent him meeting courage was well known, and his despehis liabilities, he is often brought to this ration made it almost certain that he would by his ambition, grasping at that which he seek and meet death in the battle field. His sons were of such a character that none would ever suppose that they would desert their father in his extremity. But even here the supposed Samuel was at fault, for it was not on the morrow that this happened; neither can we suppose that the wicked Saul and the righteous Samuel and Jonathan would be all in one place. Now, by what means was the historian enabled to give us this account? If he had it from Saul or his servants, he would have it coloured according to their credulity. If from the woman, she would make it support her own character. Now, the historian being an honest man, would just give it as he received it, and leave the reader to judge for himself. With regard to the Pythonic damsel (Acts xvi. 16), I would only remark, when I read what Jeremiah says to the Jews regarding idols, and when Paul tells me that an idol is nothing in the world, I can come to no other conclusion than this: the maid was deranged, and her masters were base impostors.-J. M. [NOTE. That a soothsayer, or one who had the spirit of divination, was something more than one who, in our time, is termed deranged or a lunatic, must be obvious to all, because of its criminality. That her masters were fond of gain, or lovers of money, boasters, proud, &c. like the multitude in our day, and base impostors too, we have not the least doubt.-J. W.] sins; and if, in some future number of the Harbinger, you will be so good as prove clearly, and without a doubt, that it is by baptism, and by it alone, that a sinner receives the pardon of all his past guilt, and acceptance into the family of God, I will adopt the principle without hesitation, and will bless you for your trouble and your kindness. W. M. [NOTE.-Your first inquiry is-Is every unbaptized person unpardoned? You next state that the question has often been put to you, and that you find a difficulty in answering it. This question will always be difficult to answer so long as feeling occupies the place of faith in the human mind, with reference to the pardon of sin. It is not he only who feels pardon that is in fact so; but he that believeth the gospel, and is baptized, is pardoned. This testimony of God is all-sufficient for both his faith and his feelings. See p. 336-40.-J. W.] BAPTISM FOR REMISSION OF pline? Moreover, no crime could be alleged SINS AGAIN. GALASHIELS, June 12, 1848. DEAR SIR-I am an entire stranger to you, although you are not to me. I have known you through your Messenger (now Millennial Harbinger) for the last five or six years. I always look upon its appearance as a monthly refreshing shower. There is no magazine, nor book of human composition, that I read with half so much pleasure. With one of your correspondents, I consider "it a complete storehouse of knowledge." Much as I like it, however, there are (at least they appear so to me things taught in it not very clear. You teach baptism for the remission of sins." Well, with the Bible in my hand, I cannot say that you are wrong. I dare not say that it is not a Bible doctrine, and yet I can hardly bring my mind to assent to it. Is every one unbaptized unpardoned? That question has been often put to me, and I find a difficulty in answering it. I dare scarcely say that they are all unpardoned; and yet, if baptism is for the remission of sins, how can I say that they are pardoned? I conceive that God will have only one way of remitting or moved against her; yet, by a majority, the absent church was excommunicated, and a promise exacted from the minority, that they would not fellowship said church, under same penalty, viz. excommunication. W. MITCHELL. ANSWER.-It can scarcely be expected that we should answer the above question. It must be, like many others, an imaginary case, and not a real one. Or, if real, it may be that the distant church referred to had given up one or more of the seven items spoken of by Paul as the bond of union among the disciples of Jesus. I, then, the prisoner of the Lord, beseech you to walk worthy of the calling by which ye have been called, with all humility and meekness, with long-suffering, bearing with one another in love, earnestly endeavouring to preserve the unity of the spirit by the bond of peace. There is one body and one spirit, as also ye have been called with one hope of your calling: one Lord, one faith, one immersion: one God and Father of all, who is over all, and with you all, and in you all. So long as the Apostle's doctrine-the fellowship, the breaking of bread, and prayers-is held fast, we are commanded to walk in union with each other, forbearing one another in love. A steady, uninterrupted obedience to the Lord is the only path that will preserve a pure conscience, and secure the approbation of our Father who is in heaven. All cutting off in such cases is either Popery or Phariseeism. We are commanded to mind our own business, and personally to be engaged in sowing to the spirit, and not to the flesh. By constantly doing this, we shall have no time left in which to trouble ourselves, uncalled for, respecting distant brethren or distant churches. ITEMS OF NEWS. J. W. for a few days. June 10.-We took up our abode in the house of a Roman Catholic, and were entertained in the most polite and comfortable manner. Having remained there two days, Brother Greenwell was urged to speak to the inmates, some kind-hearted Wesleyans promising to invite some of the neighbours, so that we might have a congregation. Our host kindly allowed his largest room for the purpose, and we had some of the most interesting meetings I ever attended. The first evening Brother G. spoke from the 2nd ch. Col. nearly all the congregation being moved to tears, and several in the greatest distress of mind about their salvation. He was pressed to speak again the following evening, which he did, the effects of the truth being most visible. Three young females were greatly affected; two of them were Wesleyan Methodists, the other occasionally attending the Established Church. We shall never forget the conflict that continued for some time. One of them cried out, "It was nothing to give up my sins compared to this; to obey the Lord Jesus Christ will be to cut off all my dear companions and friends, and school and class; it is truth; I have had a good conscience up to like breaking my heart, but I am slain by the Lord's appointed way, and I dare not refuse the present time, but now I see it is the any longer; I am determined to obey the Rhossellannchrugg, June 14.-Since I wrote to you last we have received two females through immersion, four brothers from the Particular Baptists (one a public speaker, a man of talent) and 2 sisters from the same body. We now number 24 brethren, and 20 sisters, all in love and concord. At Cefnmanor we have added two through immer-Lord at all risks, but what have I to suffer! sion, and one from the Particular Baptists. E. CLARKE. Yours, &c. Nothing on earth would have moved me to leave my connections but the word of the Wakefield, June 17.-I am happy to say Lord; being brought up by pious parents I that we had two immersions on the 28th of have had nothing to suffer in the way of perlast month, the parties having been Wes-secution, but now I know it will be like forleyans. I hope before long to report of some others that will submit to the laws of Jesus. We have a very good hearing at our outposts, but not in Wakefield. Still our determination is to persevere to the end. Yours in the hope of the gospel, T. HODGSON. Wigan, May 30.--It is with great pleasure that I write you a few lines to give you some idea how the truth is spreading, and that men and women are induced to bow unto the name of Jesus, confessing him Lord of all. Our Brother Parkinson went about three miles into the county to-day, and preached Christ unto them, the result being that one man made his confession and was baptized. June 4.--We have been highly delighted with a visit from Brother Greenwell, the Evangelist, from Huddersfield, who gave us eight discourses during his stay in Wigan; the congregations were not very large, but they were attentive, and I doubt not the seed that was then sown will germinate, spring up, and produce good fruit to the honor and praise of our Saviour. Brother G. appearing fatigued with his labors, and suffering from indigestion, we thought sea air would be of great service to him: accordingly we concluded upon visiting Southport The saking all for Christ." The feelings of the T. Coop. ERRATA-Page 276, 4 lines from bottom, after "so receiving it," insert with an exception in favor receiving it in that manner.-Page 277, 1st column, of those who from extreme illness were incapable of 4 lines from top, read it is as universally repu diated as it was approved and practiced by the an cient Christian church," &c.- Page 277, 2nd column, 17th line from top, tor object, read subject.-Page 279, near the end of article, for infants themselves, read infant sprinklers. |