anticipated were to be found in that old country, so long past its prime. If my memory serve me, it was between eighty-five and ninety churches I saw reported for England, Scotland, and Wales; and something over two thousand church members. True, these are only a few among the tens of millions that make up the population of Great Britain; still, there is reason to be encouraged in view of the progress indicated by this number. Even a humble few who prove themselves true "children of the kingdom," advocating the truth with all the zeal of truly devoted subjects of the heavenly king, will ultimately leaven a whole country, and successfully wrest the "strong holds" from the power of the enemy. From what I see in your HARBINGER, it is impressed upon me that you have a goodly number of intelligent, warm-hearted, and ardently devoted brethren, who co-operate with you in pleading the cause of the Lord. A true band of co-operants will work semiwonders in a community. I am persuaded, Brother Wallis, that even the disciples, although somewhat advanced in the Christian school, are still far behind in mutual actionary measures, and have not yet attained to a thorough vigorous and steadfast zeal, based upon principle, necessary to the execution of enlarged and comprehensive plans for the diffusion of the gospel and its attendant blessings. There is a meagreness of soul in reference to this subject wholly at variance with the spirit and noble greatness of Christianity. Little-very little -O how little, is done in the gospel for the gospel's sake! Local interest, personal interest, or some species of opinionated interest, apart from the cause of Christ or the love of truth, would seem to hold governorship over most of what is done in the name of religion. But I must withhold further commentary on this topic, for you will desire some items of news. We have in Canada West between twenty and twenty-five churches. The whole will not at present number a thousand members. Our increase has not been rapid, owing to a variety of causes, some of which are like these:-First, a number of unworthy men who commenced preaching and making converts in the province; second, a lack of acquaintance among the churches, and a consequent want of co-operation; third, too much of that species of enterprize which is visionless as respects "the things above;" fourth, a zeal sometimes not according to knowledge, and the exhibition of an unlovely spirit, in opposing sectarianism. These are a sample of the hindrances to the progress of truth in past times among the people with whom we dwell. But I am happy to add that some, if not all these obstacles to our advancement, are being overcome by means and influences more in harmony with the spirit and power of the gospel of Christ. There is at present a successful effort among our widely separated congregations to cultivate Christian acquaintance with each other, and to effect a greater measure of cordiality and cooperation for the more general extension of those precious germs of truth which germinate to eternal life. O that we may add to our knowledge a corresponding zeal and a proportionate ardour! How important the work how arduous, and yet how blessed and honorable! Should you find leisure to write, be assured I will find time and inclination to read. The current volume of the WITNESS has been forwarded to your address, and I have received your paper from January to July. I thank you for these tokens of good will. Please let me know what numbers of our provincial paper have arrived in Nottingham. Wishing you God speed, and desirous that yourself and all who labour with you may be personally and religiously blessed in every effort to promote the work in which you are engaged, I am, your's, With Christian regard, 21st July, 1849. D. OLIPHANT. LETTER FROM RICHMOND (U.S.) DEAR BROTHER WALLIS-Your kind epistle came to hand a few days ago. By the HARBINGER for July I have an account of your meeting at Sunderland. You had peace and concord there, and unanimity of feeling. I would suggest that you only have annual meetings of that general character, because they are attended with great expense to most of the delegates or churches. The money spent in travelling might be much more profitably employed. The district plan is the best plan for some time to come for all Great Britain. Each district can have its quarterly or semi-annual meetings for consultation, co-operation, prayer, and preaching; and these can appoint delegates to an annual meeting for general purposes. Cheshire forms one district: that district inceting looks at Cheshire and its immediate interests, while the general meeting looks at Great Britain and Ireland. This district system can do great good; in fact, single churches and individuals can do much if they feel so disposed. Wherever there is a brother capable of teaching the church, keep him at it; and another of exhorting, let him exhort; and every man who is capable of addressing the world, who is able to preach the gospel with power and effect, the district should send him out. This is a rare talent - very, very few possess it. A man must be made up of the following contradictions: he must be bold as a lion, and innocent as a lamb-wise as a serpent, harmless as a dove-uncompromising, and still conciliating -stern as a judge, and bland as a courtiergrave without being sullen, and pleasant without being volatile-dignified without being proud, and familiar without being pert- -a friend of God, a brother to man-feeling for the weakness of human nature, without conniving at sin-aiming to bring all men to God through Christ, not through himself. down long-standing institutions. Richmond, Va. July, 1849. What a safe PREVAILING ERRORS. Your plans, both local and general, must always be squared upon your means; and the DEAR SIR-I find that the HARBINGER is hearts of your people should expand to the dimensions of the field opening before them, and more urgent than any periodical I have seen in whitening already to harvest. The Lord often recommending all characters to a closer study tries his people in this way, and if they are of, and implicit obedience to, the Bible. Befaithful and benevolent, he pours his rich bless-lieving this to be one of the best of inculcaings upon them. But if they shrink back with the cry of poverty on their lips, when they are spending largely on their lusts, he will send them leanness of soul, perplexity and trouble in all their ways. They that sow to the flesh shall of the flesh reap corruption, but they that sow to the spirit shall of the spirit reap life everlasting." They that sow sparingly shall reap also sparingly." In addition to regular plans sustained by means raised by sums graded according to elevation in worldly goods or annual income, there might be a private purse extra of all other subscriptions, made up by men of faith, who desire to live for some purpose, and to do something worthy of themselves and the age in which we live. How easy could you select twenty men from among your ranks, who would be glad to subscribe £10 a piece for the purpose of sending out the gospel more extensively, and of enlisting the attention of an order of minds which others cannot reach. In our country this has been far from a losing business, even when looked at commercially. It is self-sustaining, almost always after the few first efforts. God prospers the liberal minded, but the parsimonious are allowed to hold on to the world, until their mouth is filled with gravel. I would recommend, then, that this private plan be proposed, and I doubt not it will be successful, because, in many instances, ten might club their mite together, and send it through one of their number, as a church might raise it and send it through their elder or evangelist. Many have been sustained in our country by the liberality of a few in this way, and sent to labor on fields where all would wonder where the sustenance came from; and many souls will appear in eternity thus plucked as brands from the burning, to the honor of men unknown on earth as benefactors, but known in heaven. Should you propose something like this, I shall be glad to send my mite to aid some poor soul in my father-land to shake off the yoke of bondage, and to put on the armour of light. My hope is large, and therefore I think from what I know of your calibre in Great Britain, it will be easy to start forty or fifty who will be glad to cut down their expenses by that much, in order to lay up treasures in heaven, where thieves do not break through nor steal-where governments do not repudiate, nor faction, mob, nor military, tear tions, I sacrificed expositions, creeds, &c. that I might be an adherent of the Bible alone. Were all to do so, I firmly believe that the present imperfect state of Christendom would soon vanish away, and that the union our blessed Lord prayed for would ensue—a union which infinitely excels that of the Evangelical Alliaddicted to the Bible alone, I have detected ance. I must confess that since I have become many errors held by myself, as well as by the religionists in this vicinity. While visiting a school of the Wesleyan Methodists, two of its scholars having rehearsed the decalogue, a teacher interrogated them on the subject from a catechism, when I learnt that they taught this youthful congregation that their obedience to the ten commandments was sufficient to put them in possession of eternal life! The Bible says no such thing. The law of the New Institution which was to go forth from the city of Jerusalem, is the only medium shown in the Bible for our salvation. “No man," said Christ, "cometh unto the Father but by me"-that is, by his gospel. Certainly this is no matter of opinion, but of faith. The first teachers of Christianity faithfully observed, and rigidly opposed, in the face of the fiercest hostility, the prevailing errors of their day, the chief of which seem to have been the following:- For a good work we stone thee not, but for blasphemy, and because thou being a man, makest thyself God"-" His disciples came by night, and stole him away while we slept"- Except ye be circumcised after the manner of Moses, ye cannot be saved." A great portion of the New Testament is devoted to the refutation of the preceding errors. To be imitators of the first Christian teachers in this point, it is indispensable for us to watch the errors of the day, which tend to mar or corrupt the New Institution, and that we do our utmost, by tongue and pen, to refute them and to retard their venomous progress. It has been rationally remarked, that Nothing should be adopted into the Christian church, but what is found in the New Testament, either in express terms or approved precedent." Now fasting forms a part of some Pedobaptists' religion; they fast when the cholera, or any other epidemic makes its appearance; and also. if I mistake not, when it ceases to rain for a considerable time. We are occasionally ordered by the head of the State Church to fast in similar cases; but have we this kind of fasting in the New Testament," either in express terms or approved precedent?" Ought the fasting which is found in the New Testament, to form a part of Christianity now? These questions, I think, are somewhat of the practical kind you earnestly ask for; and I hope you, or one of the brethren, will take up the subject, and treat largely upon it. Your's in the kingdom, EDWD. EVANS. Penrallt, Llanidloes, Aug. 8, 1849. REMARKS ON QUERIES AND REPLIES. DEAR SIR―In further reply to the query 2, page 235, I beg, in the first place, to offer a few remarks on the paper of your correspondent, E. M. pages 375-376. 66 The latter days," it is said, "include this present age and the age to come." What ground there is for the assertion that "the day in which God will judge the world," Acts xvii. 31, "the day of judgment" 2 Peter iii. 7-8, is the same period of time as the thousand years mentioned in Rev. xx. 4-6, I am at a loss to conjecture. To Him, indeed, "who only hath immortality,” one day is as a thousand years, and a thousand years as one day" but so, I conceive, it is not to us. In "the world or age to come"-"the day of judgment," &c. E. M. appears to anticipate a larger development of spiritual gifts and operations than in the days of the apostles, or in any period from that time to the present. Now, I submit that we are not thus taught by any inspired writer. "Both these scriptures," 1 Cor. xii. and Eph. iv. 4-16, it is said "have been realized in the present age." True, that in that part of the present age in which these passages were penned, to one was given, by the Spirit, the gift of healing, to another faith, &c.; but assuredly not so in our day. Luke xi. 13, is said to be sufficient authority "to pray for the continued out-pouring of the spirit." Now the pouring out of the spirit, is phraseology which, in the New Testament is employed in reference to two cases only (Acts ii. 17, x. 45: and see Harbinger p. 235-6.) In these cases the spirit was poured out immediately from heaven. In other cases, it was imparted by the laying on of hands (Acts viii. 17, xix. 6, &c.) And if so, what propriety can there be in praying for another, or for the continued out-pouring of the spirit? E. M. says "it was shown, that to worship God in spirit and in truth, we must pray for the spirit." Now I cannot perceive how or where this has been shown. On p. 235, it is indeed asserted. To me it appears to be 'adding to His words," who spake as never man spake. The prophecy which includes the promise of "the out-pouring of the spirit," it is said, "re mains to be fully accomplished:" and, "that if that be not the case, then it has not only never been fulfilled, but it never will be." But what saith the scripture ?—“ This is that which was spoken by the Prophet-I will pour out of my spirit upon all flesh, &c." (Acts ii. 16-17. The margin of this passage refers us to Ezek. xxxvi. 27, and others.) This prophecy of Ezekiel, it is said, belongs to the church. But the church is composed of such as have "new hearts;" with whom the spirit of God does dwell: and who are walking in His statutes. These promises, as it appears to me, were made to Israel according to the flesh, and would have been fulfilled to them had they not failed to fulfil the needful conditions. For all the promises and threatenings of God are conditional-conditions, it is true, are not in every case stated. In that of Nineveh, for instance, the denunciation was made absolutely and unconditionally; yet the sequel shows that it was understood conditionally. But here, Ezek. xxxvi. 36, the conditions are expressed-"I will yet for this be inquired of by the house of Israel to do it for them." Now it should be clearly ascertained what was meant by inquiring of God in those days: because whatever was the sense of the phrase at that time is the true sense. That it does not refer to prayer for the out-pouring of the spirit, is, I apprehend, sufficiently palpable: and therefore any further remarks upon it would be out of place here. I know of no part of the New Testament in which the apostles, by precept or example, have given authority to the disciples of Jesus to pray for another out-pouring of the spirit. The query, p. 376, deserves the best attention of your correspondents. It is the question. M. D. H. QUERIES AND REPLIES. QUERY." Will you please inform an inquirer what is the meaning of the Saviour, Mat. v. 21-6? Did the Saviour, in this passage, intend to teach, that no disciple of his was to approach the throne of grace, or the table of the Lord, while at the same time remembering that a brother had such a ground of complaint against him, as to prevent their uniting together in the same exercises? A scriptural answer will greatly oblige.” T. S. for REPLY. The passage referred to, as translated by Dr. G. Campbell, reads as follows:"You have heard that it was said to the ancients, Thou shalt not commit murder whosoever commits murder shall be obnoxious to the judges.' But I say to you, whosoever is angry with his brother unjustly, shall be obnoxious to the judges; whosoever shall call him fool, shall be obnoxious to the council; but whosoever shall call him miscreant, shall be obnoxious to hell-fire. Therefore, if thou bring thy gift to the altar, and there recollect that QUERY." I wish to state a supposable case of discipline, and shall be glad if you, or any of your contributors will favor us with a reply, A. B. who resides at Bath, leaves home for Bristol, where he has business; instead, however, of going to Bristol, he makes his way to Liverpool, takes his passage in the first steamer that sails for New York, leaving his family, creditors, and connections, without giving any intimation either to them, or to the church of circumstances would be indispensably necessary. It is quite possible that A. B. for many years past, has been a most honorable and consistent member of society, and of the church of which he was a member: he may have, nearly up to the time of his embarking at Liverpool, filled up his obligations in the family, in the world, and in the church, with great punctuality and respectability. It may be, that in the course of events, some unexpected occurrence in commercial affairs (especially if it were a partnership concern) has so embarrassed him that he became entangled with the affairs of this life, and could proceed no further in the sphere in which he was then moving. In order, therefore, to extricate himself, he arrives at the painful conclusion of emigrating to New York until his affairs can be honorably settled. We say this may be the case. Still, so secret and precipitate a line of conduct cannot be approved either by his family, the church, or his creditors: on the contrary, it must be reprobated by all of them. But what is the duty of the church in such a case? We say, let the members show to each other and to the world their decided disapprobation of this conduct, and then wait until the party can be communicated with, and furnish reasons for the adoption of so unwarrantable a proceeding. The case may then be adjudicated upon according to the evidence. Some brethren would say at once, let the matter rest until the party be heard from, when, perhaps he may be able to justify even an apparently wrong step. But we are commanded to admonish every offender, at the same time that we account him not as an enemy, but as a brother in the Lord. Would the church in New York, or any of the churches in the United States, receive such an individual into their communion, without a recommendation? We hope not, though even worse than this has been done by some of them. J. W. QUERY. "Were children placed in the church of God by divine appointment; and if so, can less than the divine authority deprive of that privilege ?" REPLY.-Children were placed by divine appointment in the church under the law, but unconscious infants were not placed by God in his church under the gospel. If A. Scott says that the churches are identical, how can he reconcile such a notion with the fact, that unless the one, although he had been born and brought a man were born again he could not enter into up in the other? (John iii. 5.) Will A. Scott inform us what privilege baptism confers upon an infant? Does he not know that all the privileges of the Christian church are of a spiREPLY.-To decide correctly on the fore- ritual intelligent nature, and therefore cannot going supposed case of discipline-which, how-be enjoyed by any one who is incapable of ever, may be a real one—a knowledge of all the knowledge, faith, love, and obedience ? which he is a member and an officer. How should such a case be dealt with ?" Y. Z. QUERY 2." Where is it mentioned in the New Testament, that the Jews complained of the abridgment, by divine appointment, of church privileges to their children ?" REPLY.-The argument for infant baptism, glanced at by this query, takes it for grauted that when the Jew became a Christian he abandoned at once all the laws and ordinances of the Mosaic economy, and ceased to circumcize his children. But this is contrary to fact. The converted Jew circumcised his children. Even Paul circumcised Timothy because his mother was a Jewess; and Peter, eight years after the Pentecostal proclamation of the gospel, was like to have been condemned for associating with the uncircumcised. It was long till the Jew understood that the two churches -Jewish and Christian -were not identical, and therefore saw no reason to complain of the abridgement of church privileges to his children, whom he still circumcised, and looked upon as being in the church with himself, though they were neither baptized nor attended to the Lord's supper. prive of that privilege ?" No-no less than divine authority. And let no one suppose we reason from inferences on this point: for the rejection of infants we have divine authority in abundance. I adduce the first prohibition from John the Harbinger (Mark iii. 8-10,) Bring forth fruits meet for repentance; and think not to say within yourselves we have Abraham for our father, for I say unto you, God is able of these stones to raise up children to Abraham. And now, also, the axe is laid at the roots of the trees; every tree that and cast into the fire." The second is from bringeth not forth good fruit, is hewn down the Messiah himself, (Luke xvi. 16) "The law and the Prophets were until John. Since that time the kingdom of God is preached, and every man presseth into it." Mark it wellSince the time of John" the kingdom of God was preached, requiring other constitutions for the reception of Jew, as well as Gentile. After hearing the announcement of the approach of "the kingdom of God," the Messiah said-Into that kingdom no one can enter, "Except born of water, and of the spirit." Yes, although descended from the loins of faithful and pious Abraham-although all the Jews were in spirit as Cornelius, "givREPLY.-It commenced in the church at a ing alms, praying to God continually," "unless very early period of its history. This is no born of water and of the spirit, they cannot marvel, when we consider how prone the hu- enter the kingdom of God." Last, though not man heart is to depart from the simplicity of least, Gal. iv. 21st verse to the end. In the divine truth and worship. The mystery of in24th verse it reads, "Which things are an iquity begun to work in the days of the aposallegory; for these are the two covenants, the tles, and infant baptism is one of its main pil- one from Mount Sinai, the other from Jerusalars. Many of the grossest errors of the Rolem, which is from above-the mother of all mish superstition are hoary-headed with age, believers." And verse 30, "Nevertheless, what their origin being lost in the distant clouds of saith the scripture, cast out the bond maid and antiquity. Tertullian protested against infant her son." Why? shall we not entreat for the baptism in the second century. His argument fleshly seed of Abraham, and continuance of against it is a very good one, and one which we infant membership? By no means. What often use still, viz. that baptism is of no use to saith the scriptures? "Cast out the bond infants, its design being the remission of sius maid and her son, for they shall not be heirs (Acts ii. 38.) His opponents replied that bap-with the son of the free woman.' These few tism was necessary to infants, to wash away passages are clear, positive, and invincible original sin. We have heard the same reply proofs against infant membership. What an to the same argument in our own day. incongruous term, "infant membership." An infant a member of the church of Jesus Christ! QUERY 3.-"If infant baptism is not of divine authority, where or when did it commence, and who protested against it ?" D. L. QUERY 1.-" Were children placed in the church of God by divine appointment? And if so, can less than divine authority deprive of that privilege ?" -The divine reception of infants into the church, and their rejection, was formerly, with me, a question of great disputation, until I became familiar with the Jewish and Christian dispensations: for without a correct knowledge of both these dispensations, the mind never can be settled on the questions before us. "Were children placed in the church of God by divine appointment ?" I answer, certainly they were. I presume that will be enough on that part of the question. And if so, can less than divine authority de 66 Can infants repent? Can infants believe? Can an infant be baptized for the remission of sins? If to these interrogations you answer, No! why, then, talk any more of infants being members of the church of Jesus Christ? 2. "Where is it mentioned in the New Testament that the Jews complained of the abridgement by divine appointment, of church privileges to their children? If you can find it, please to name the chapter and verse."According to the four Evangelists, Matthew, Mark, Luke, and John, we have hundreds of instances of the Jews complaining of their rejection, of which they often heard from the "parables" of the Messiah. And be it observed, once for all, that fleshly connection was the |