of God?

But in the same chapter the apostle shews God's righteousness, his wonderful method of righteously justifying the ungodly, by making Christ a propitiation for sin. Then in chap. v. he shews the justified by this as rejoicing in hope of that very glory of God, of which by their own sins they had universally come short.

But while the blood of Christ is the only meritorious cause of justification, there are certain divinely appointed conditions of enjoying this blessing through that blood. Obedience to these conditions, with a view to obtain this blessing, does not interfere with the scriptural doctrine of salvation by grace. This is clear from the fact that the conditions are appointed and enjoined by the God of all grace. Faith is one of these

conditions "He that believeth." "Unto all, and upon all them that believe." Therefore being justified by faith we have peace with God." Faith was imputed to Abraham for righteousness. And it shall be imputed to us if we believe on Him that raised up Christ from the dead-Rom, iv. 20-25. Hence, in 1 Cor. xv. 3-4. faith, as a condition of salutation, is distinctly connected with the death and resurrection of Messiah. clear proof of the sacrificial design of his death.

A

Repentance is another scriptural condition of repentance. "That repentance and remission of sins should be preached in his name Repentance as a condition of justification is uniformly connected with the gospel of the kingdom. That is, men are enjoined to repent-to reform-to amend their lives-because the kingdom of God is at hand. Repent, for the kingdom of God is at hand." This gospel of the kingdom, being preached to all nations, it follows, then, that God hath also to the gentiles granted repentance unto life"? The same doctrine is contained in these words-"the grace of God that bringeth salvation to all men, hath appeared, teaching us, (viz. to us who believe,) that denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly, (repentance) in this present world, looking for that blessed hope and the glorious appearing of the great God, and our Saviour Jesus Christ."-Titus ii. 11-13. That is, the gospel preached to all nations. (ver. 11,) teaches us that we should repent, (ver. 12.) because (ver. 13.) the kingdom of God is at hand. And thus is repentance, on the ground that the kingdom of God is at hand, made, by the preaching of the gospel, a condition of declaration-a step, as it were, of the way into the kingdom.

And baptism into the name of Jesus

Christ is another condition of salvation and remission of sins. This is clear from Mark xvi-16, "He that believeth and is baptized shall be saved." From Acts ii. 38, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins." And from Acts xxii. 16, "And now why tarriest thou, arise, and be baptized, and wash away thy sins, calling upon the name of the Lord." It is true that God may, as in the case of the thief upon the cross, forgive sins without baptism; for he is not tied down as it were, even to his own conditions, so as to prevent him from bestowing his blessings without them. He gave light when there was neither sun, moon, or stars. But if we wilfully neglect his ordinances after he has appointed them, and commanded us to obey them, it is mere presumption to look for the blessing he has promised to give through them. Now in Mark xvi. 16, he has promised salvation through baptism; and in Acts ii. 38, commands men to obey the ordinance in order to (which is the meaning of the little word "for,") the enjoyment of the blessing. Again, the idea of baptism being a condition of salvation, is perfectly in harmony with the doctrine of justification by faith in the sacrifice of Christ. It is an idea that clashes with no doctrine or statement in all the word of God. It rests itself upon the plainest statements of that word, and is contrary to

none.

Believers may sin after baptism-but they are not to be baptized again. They obtain remission, being christians by confession without baptism. 1 John, ii. 1—3.

This, then, is, if we take scripture for our guide, the way into the kingdom. Neither are our views of the blood, or sacrifice of Christ, of faith, repentance and baptism correct and scriptural if we do not look upon them as connected with that kingdom, set before us by the prophets in the promises, covenants, and oaths of Jehovah. Thus the

sacrifice of Christ is expressly connected with the inheritance of Canaan promised to Abraham, Isaac, and Jacob, with their seed, in Heb. ix. 15. Faith, with the realization of the promise of the same inheritance in Heb. x. 36-39; and faith in the sacrifice of Christ, in connection with that promise, in Rom. v. 1, 2, 3, &c. So repentance is associated with the kingdom, in Mark i. 14, 15; Acts xi. 18; and Titus ii. 12-13, &c. And baptism is expressly connected with an entrance into the kingdom of God, in John iii. 5. These are scriptural views of the sacrifice of Christ. Are not scriptural views necessary to scriptural faith? "God giveth

to a man that is good in his sight, wisdom, and knowledge, and joy." By wisdom we believe that God only knows the mind and will of God. This leads us to seek for all our knowledge regarding salvation, and the way of salvation, in his word the only exponent of his mind on these subjects. And knowledge thus derived fills a man with "joy unspeakable, and full of glory," that is with the joyful hope of inheriting the glorious kingdom of God, the glory of which is described here and there throughout all the scriptures.

REPLY TO STEPHANAS.

D. L.

Having supplied to him not prophecy only but history to prove the points in dispute betwixt us, I shall for the sake of your readers present a brief summary of what I

HAVE PROVED.

I have pointed out an agreement of historical facts which all transpired in THAT GENERATION which Jesus addressed in the flesh, and during which generation the apostles ministered with miraculous powers to the saints and others. These facts Stephanas dare not dispute,-and they prove, 1. That a secret power was exercised by "false Christs over many disciples. 2. The existence of "wars and rumours of wars." 3. The rising of "nation against nation and kingdom against kingdom." 4. The existence of "famines." 5. Of" 'pestilences." 6. Of "earthquakes." 7. That the disciples of Christ were then delivered to "persecution" for their testimony's sake. 8. That they became offended and betrayed one another. 9. That "false prophets appeared under cover of extra zeal with many deceptions and "lying wonders." 10. That the love of the disciples "waxed cold." 11. "for a That the gospel WAS PREACHED witness to all nations." 12. That "the abomination of desolation" was set up the holy place." 13. That the saints "fled to the mountains," as instructed by the Lord. 14. That the greatest "tribulation" the world ever saw, or should ever see again, then happened. 15. That the days of affliction "were shortened" for the elect's sake." 16. That "false Christs" and "false prophets" then appeared without disguise, and wrought "great signs and wonders." 17. That then the Son of Man appeared with the suddenness and devastating power of "lightning." 18. That the Roman Eagles gathered around and FED on the departed glory and "desolation" of

"in

the I earth that then was. 19. That "the Sun" or ruling power thereof was then "darkened." 20. That the moon" in consequence ceased to give light. 21. That "the stars, subordinate rulers, "fell from heaven,"—their high estate. 22. The "heavens were shaken" and "removed," so that "no place has since been found for them." 23. This was followed by the VICTORIOUS power of "the Son of Man" occupying the ecclesiastical position and which by his own might he had subverted. 24. The tribes "mourned" for the judg ments inflicted upon them by the triumphant power of "the Son, RULING IN HIS OWN HOUSE." 25. The Ang: ls, ie. THE APOSTLES, sent out for that purpose, gathered the elect of God out of all "the four winds of heaven."

Now, Sir, before Stephanas calls for more evidence, let him show his ability to dispose of these twenty-five chapters of eventslet him prove, if he can, that they did not take place one and all between A. D. 33., and A. D. 70, and then I shall gladly return to this subject. In the meantime permit me to remind him that it is essential to have eyes that can perceive spiritual truth, as well as evidence of it. The apostles supplied the latter but not the former. The Jews did not receive their testimony, even though they saw with their natural eyes the miraculous evidence of the truths affirmed, and modern millenarians following the same self sufficient course, are not likely to attain to a clear perception. Let my friend Stephanas pause and reflect,,—“Evil communications corrupt good manners." What the Jews rejected as false, did not by that circumstance become untrue:-no more does that which Stephanas refuses to receive. Truth is not altered by his rejection, or my acceptance of it. "To the law and to the testimony, if they speak not according to that word, it is because there is no light in them."

at least one hundred and thirty millions of people! But its people are not happy. A debasing idolatry, which has sanctified by religious worship the most odious vices, and calls the vilest of characters incarnate Gods, rules over millions of votaries. To the dicta of their priests and the assertions of their Shastras, they yield implicit obedience; sacrificing to their cruel sway the appeals of conscience, the conclusions of reason, and the evidence of their very senses. Debased as she is, the blessings, which have made England great, may elevate degraded India too. The Bible, which has made England and America the missionaries of the world, may destroy India's idolatries and caste; raise her people from their degradation; purify them from the immoralities which their religion now teaches; make them just, truthful, and happy; raise the female population; give them joys in this life, and annimate them with the hope of eternal bliss.

The efforts of missionaries in the cause of education are now directed to thirteen hundred and forty-five DAY SCHOOLS, in which eighty-three thousand seven hundred boys are instructed through the medium oftheir own vernacular language; to seventy-three BOARDING SCHOOLS, containing nineteen hundred and ninety-two boys, chiefly Christian, who reside upon the missionaries' premises, and are trained up under their eye; and to one hundred and twenty-eight DAY SCHOOLS, with fourteen thousand boys and students, receiving a sound Scriptural education, through the medium of the English language. Their efforts in FEMALE

EDUCATION embrace three hundred aud fifty-four DAY SCHOOLS, with eleven thousand five hundred girls; and ninety-one BOARDING SCHOOLS, with two thousand four hundred and fifty girls, taught almost exclusively in the vernacular languages. The Bible has been wholly translated into ten languages, and the New Testament into five others, not reckoning the Serampore versions. In these ten languages a considerable Christian literature has been produced, including from twenty to fifty tracts, suitable for distribution among the Hindoo and Mussulman population. Missionaries have also established and

now

maintain twenty-five printing establishments. The labours of Missionaries in the education of the young occupy an amount of time and attention, second only to those connected with the

preaching to adults. The schools for boys are of three classes. Vernacular schools have been established chiefly for the benefit of the heathen; but are, in many localities, beneficial also to the children of native Christians. Of course, the Scriptures are taught in them all, either by a missionary or native preacher, or both. Boarding Schools have, in many stations, been established upon missionaries' premises, for the benefit of orphans and the children of native Christians. Besides imparting a good vernacular education, they have the advantage of keeping their young charge away from the evil influences of private heathen life, and retaining them continually under the power of Christian example and discipline. Female education has occupied much of the attention and anxieties of missionaries; but such powerful hindrances lie in its way, as to have greatly crippled the efforts which they were desirous of making. Boarding Schools for orphans and the daughters of native Christians have been most successful; many of the most intelligent and best behaved of the native Christian women have there received their education. Many of the orphans, saved from desolating famines or from the murderous Meria sacrifice, owe life and name to these Christian sanctuaries.-(Extracted from the Calcutta Review.)

*

*

The maintenance of some of the Schools at Serampore is aided by contributions raised by Mrs. Barclay, No. 288, Parliamentary Road, Glasgow, widow of one of the Serampore Missionaries, and formerly a devoted Teacher in the Schools, but obliged to return to this country on account of bad health. To assist her in these exertions an Auxiliary Society was lately formed in Edinburgh. It is hoped that this good cause will be further strengthened by the formation of Auxiliary Societies for the same object in other quarters. Subscriptions, even so small as a penny or even a halfpenny per week, are within the reach of all, while others ought to give according to their ability. If all the members of every Church in Britain were to do their duty in this respect, Collectors would be found among them willing to assist in raising the necessary funds, and thus a great amount of good might be effected towards that benighted country, particularly by imparting Christian education to the young-training

them in the knowledge of the Scriptures, which are able through faith to make wise unto salvation. The aid of all willing to co-operate is therefore earnestly requested: communications regarding which, may be made to MRS. BARCLAY, 288, Parliamentary Road, Glasgow, or MR. ROBERT IRVINE, 257, High Street, Edinburgh. Edinburgh, 1852.

TO CORRESPONDENTS AND READERS.

Since the publication of the last number of the Christian Advocate, we have received a letter from a highly esteemed brother, expressing his disapproval of the memoir of the late Mr. Pirie. Of the defects of that article, both as to language and matter, we were quite conscious, and we made what alterations we could without re-writing it altogether; for this is a work which we really cannot undertake. The memoir was written by a worthy brother who makes no pretensions whatever to learning; therefore any defects on the ground of language and style, will be readily excused by persons of sense. regard to some other things rather objectionable, we have made some remarks elsewhere. (See page 92.)

With

While the subject is before us, we may observe also,-that another letter has reached us from Glasgow, purporting to come from a William Watson, and this is all we know of him. He tells us he has "subscribed liberally to the Advocate since its commencement." It may be so for aught we know, for we do not know one hundredth part of our subscribers. Admitting his statement to be correct, we do not think that a sufficient reason for inserting his letter; which, as regards its spirit and temper, would be far less creditable to the pages of the Advocate than the Memoir referred to. Indeed, we should not notice his letter at all, (for he never paid the postage) but treat it with the silent contempt it merits, were it not for the sake of giving a word of explanation.

After expressing his contempt of the Memoir, the Editor then comes in for his share of censure. He says,—“Neither could you let it pass, without hauling in the word Glasites, into it. If you are a Glasite, which every body in Scotland, that knows you, believes, why dont you join them, and no longer be the means

of insulting the Baptist body by your editorial prelections, which they are all heartily sick of long ago."

We have now given the pith of William Watson's letter, and a most delectable specimen it is. Now, for the sake of our readers, not to satisfy the said William Watson, we will just make a passing remark. That the Editor's "prelections" are disliked by many we have not the slightest doubt; and in most cases the reason may be found in Luke xi. 45. And he has only to add, that of such be is as heartily sick as ever they can be of him or his "prelections." But that our humble labours are appreciated by a great many more, we have ample testimony in our possession.

With regard to the Editor being a "Glasite," and still not joining the Glasite just as much a Glasite as the Scotch Churches; he needs only say, that he is Baptists of the last century, and the late Henry David Inglis, with whose doctrinal sentiments the Editor of the Christian Advocate entirely agrees. If any of the present generation of Scotch Baptists are ashamed of, and wish to repudiate the doctrinal views held by the late Mr. Inglis, and the Scotch Baptists of the last century, he has only to add, that with such (to use a Campbellite phrase) he has no wish whatever to "fraternise." We give these explanations entirely for the sake of our readers, for the letter of the aforesaid William Watson we shall put into the same place where we consign all other trash, viz., the fire.

He subscribes his letter,-" William Watson; a Scotch Baptist, but not a Glasite." Perhaps it would be as well if he was. But we have strong reasons for believing that he is neither a Glasite nor a Scotch Baptist, nor in fact anything else; and that the name of William Watson is an assumed one. His incognito may not be quite so impenetrable as he imagines.

To Correspondents and Readers. Communications have been received from D. L. P. B.--R. I. We have not yet been able to lay our hands on Demetrius's paper, but we hope to succeed before the publication of our next number.

All Communications to be addressed (prepaid,' To the Editor of the Christian Advocate, at J. Everson's, Printer, Beverley, Yorkshire.

Printed and Published by J. Everson, Beverley. London:--A. Hall, & Co., 25, Paternoster-row.