love God, or render to him acceptable worship, that he be begotten again by the word of truth-be translated out of darkness into marvellous light-possess a new life, for which the Saviour came that we might have it; and that more abundantly than could possibly be derived from either the Adainic, Patriarchal, or Mosaic dispensations.

In the gospel of Jesus Christ then, there are certain facts presented to the mind. These have been confirmed by the most powerful and convincing evidences found in the testimonies of Prophets and Apostles, and when clearly perceived produce faith in the mind. This leads to repentance (or reformation) and prayer. Now, let the person stop here, and conscience will still accuse,-nay, since the mind became enlightened by the knowledge of the truth, is more loud in its demands for satisfaction—" Men and brethren, what shall we do?" "Lord, what wilt thou have me to do?" The inquiry is with energy and determination, and must be answered either in a true or false manner.

Now, it is by one of two ways that satisfaction for a guilty conscience can be obtained. First, either by imagination or through the influence of a system of teaching, or feeling, nowhere to be found in the Word of God, (upon which sandy foundation, thousands and tens of thousands, it is to be feared, are resting their hope of future blessedness),—or, secondly, by the penitent believer joyfully and faithfully submitting to a divinely appointed institution: not, indeed, the Lord's supper, as many do on a dying bed,-but to an immersion in water into the name of the Father, Son, and Holy Spirit. Hence the reply of the Apostle Peter to the believing penitents, "Repent, [reform] and be baptized into the name of Jesus Christ, for the remission of sins."

Every sinner must have a starting point to conduct him to the blood of Christ, which alone cleanses him from all sin. Now, baptism, is the appointed way through which we are born again,-born of God,born from above, and by which we obtain introduction into our Father's house and kingdom,have full remission of all past sins,and become entitled to all the privileges of the sons of God.

If brother Micklewood will re-examine the sixth chapter of John's testimony, to which he refers us, he will find that the Saviour is not referring to the Lord's supper, (verses 53-59.) Our Lord is there speaking of that which was to give life to the world. The Lord's supper is not, in my judgment, referred to. That institution never was intended to give either the remission of sins, or life to a dying world. It is purely a commemorative institution.

We are aware that the doctrine of remission of sins and transubstantiation has been enforced from these passages, but the Saviour taught neither the one nor the other from this chapter

unless, indeed, eternal life and the remission of sins are identically the same, which we think will not be adınitted.

Brother Micklewood seems to think that Moses was raised from the dead prior to the transfiguration on the mount. If so, how was Jesus the first of a resurrection? J. W.

NOTE TO CORRESPONDENT B. B.

IN our last number we promised to give a hearing to our friend B. B. of Manchester. The fulfilment of all promises, both human and divine, must necessarily be conditional. With this fact Mr. B. B. was well acquainted. He, therefore, not having complied with the conditions, cannot be heard at present. The article he has sent would make near ten pages in the Messenger. It is not only too long, but full of personalities and false (hearsay) assertions respecting brother Campbell and his writings. We are now fully convinced that after all Mr B. B's. pretended acquaintance with the writings and principles of A. C., he knows comparatively little about them, and understands much less. His mind is blinded by early education and a Calvinistic theory,—and while he remains under these influences, he will be incapable of doing much good either as a writer or public teacher. Mere assertions respecting things, rather than giving us the things themselves, will not prove anything to be either true or false: nor will they instruct or enlarge the knowledge of any one. We have therefore concluded, by the advice of some of B. B's. most intimate friends, to lay the article on the shelf till brother Campbell arrives in this country, and should he think a reply to such a production desirable, the article with his answer, shall appear (D. V.) some time in the current volume.

We wish distinctly to apprise B. B., and through him all our readers, that wa have not given ourselves to Mr. Campbell, or his writings, but to the Lord Jesus Christ and his truth. "If the truth shall make you free, then are you free indeed." This liberty we now enjoy. Our emancipation from sectarian bondage commenced long before we had seen or heard a word respecting A. Campbell. But let none of us boastingly say, as did the Jews of old, "We were never in bondage to any man." This is the language of ignorance and phariseeism. Let us rather come to the truth in the divinely appointed way, and thus be made "free indeed." J. W.

THE DIVINITY OF CHRIST.

London, November 11th, 1846. SIR. Will you allow me to ask a question on an important subject, through the medium of your excellent publication the Messenger ? Query. Is Jesus Christ, God; equal and identical with the Father ? I cannot, at present, see it in the affirmative, although I am told by some Christians, that such a view of Christ is absolutely necessary to salvation. In carefully reading the Scriptures I cannot find such a declaration or doctrine. But I do find many statements of Christ's, of the Father as the only true God-and also of God as being the only true object of religious worship. He also calls God his Father, and worships him. Christ honours God, does his will, and obeys his com

mands. He states that he derived all he was and is from God. His mission, his doctrine, his power in general, his power in working miracles, his office of Judge, and all his glory, &c., from God the Father.

As an earnest inquirer after truth, I solicit a reply, which will greatly oblige, Yours, &c., A CONSTANT READER.

REPLY TO THE ABOVE.

DEAR SIR.-The subject on which you desire information has been debated by ardent controversialists in all ages of the Christian era. If less time had been devoted to the discussion, and more to silent reverence and adoring transport, the moral result would have been far more blessed. I will answer your inquiry; but before I do so let me direct your attention to a few foundation principles which underlie this and all cognate themes.

I. Christianity is not a philosophy elaborated by human reason, but a dogmatic system prescribed by divine authority. The grand work of reason in reference to revelation mainly consists in the examination of evidence. Has God spoken? Has the spiritual monarch of the universe revealed himself to his earthly children? Do the credentials correspond with the grandeur of such a mission? This great starting-point settled, the journey is simple and joyous. Concluding on the strength of majestic and varied evidence that the document is from heaven-then by moral necessity all the statements of the book must be reverentially received, and rested upon as ultimate principles. We have arrived at ground so firm in conformation, and so commanding in prospect, that we can neither go deeper nor higher. Some men avow their unshaken belief in the authenticity and inspiration of the Scriptures, yet afterwards give the lie to their profession in a daring manner. They proceed to arraign the divine statements before the tribunal of reason, either doubting or denying such articles as they cannot fully comprehend. Such men are either hypocrites or simpletons, for while professing faith in an inspired guide, their conduct evinces the most cold-hearted suspicion. There is no faith, no wisdom, no confidence, no love, in such a perilous course. It would be a dreary journey to the city of God, if we were to halt in numerous stages, and debate with its founder on the propriety of the road.

II. Christianity being a supernatural system-a revelation of things which belong to the spiritual and unseen world, it may be expected to contain many things inscrutable to reason. Glorious facts are distinctly brought before us, but their relations, or the reasons which connect them in the divine mind, are wisely concealed by the wings of the cherubim. The astonishing facts directly bearing on our salvation are very lucid and palpable-yet they have connexions with the

Infinite which are deeply hidden-stretching away into a region from which man is driven back either by insufferable light or the majesty of darkness. The gospel looses not, but gains by the divine concealment. The immense firmament of solemn religious gloom, causes the orbs of fire to shine with more exceeding brightness. The practical power of the truth is invested with mystery and sublimity on every side, convincing us that God is all round the sanctuary. Doubtless, the mysteries of Christianity, or the divine philosophy, is in harmony with the highest reason. But such congruity lies not on the surface. It is only discoverable in slow stages, by him who clings to the central cross with fervent love, profound humility, and heroic faith, amid all the dark trials of life.

III. I have spoken of the main province of reason which is the earnest examination of credentials, yet there is another field for the energy of the understanding. I refer to the principles of interpretation, to the established laws of sound and searching exegesis. Settled that God has spoken: What does he say? Although, in general, his book is clear and melodious, sounding in deep music to the human heart, yet there are somethings which appear not like mysteries, but rather like contradictions and discords. It is here that slight and profane men start of in passion, and fling themselves into a stormy sea without any pilot, drifting away to some drear gulf, where God, man, and the universe, all disappear. But it is likewise from this point that the sober and reverent spirit strikes of into a brighter tract. He remembers that the volume of truth essential, though ever young in the inner spirit of life, is old when compared with successive generations. That it was originally ministered to different races, with different habits of thought and action, accustomed to scenery, symbols, and institutes, by which we are not surrounded. Here the expositor has a rich field. He summons from all sacred burial-places the ancient forms, causing them to live and move around him in the plenitude of life. The men who have done this work of conciliation, are all agreed in one grand point-which is, that among the statements on any given subject, if some be obscure, we must not darken the bright by those which are dubious, but allow clear statements to give the law and the light.

I will not answer your question, exactly according to your form of words, because if Christ were "identical" with the Father plurality would perish. We could not have remaining either the word or the Son. My object will be to show that Jesus Christ is a Divine Being with the attributes and glory of Godhead. If I prove this, the work is done. Christianity admits not of God's superior, and God's inferior. It has reared no heathen pantheon containing a graduated scale of divinities. If, therefore, I prove that Christ is divine-then he is God and if God-then he is the true God.

1. In the first chapter of John's gospel it reads as follows:-" In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." We learn here, that before the existence of the worlds, the Word was God, and was with God; and that by his lifegiving energy all things were created. Not only is the Godhead of the Word distinctly affirmed, but the distinction in the Godhead is likewise made manifest. A mysterious plurality is signified by the expression, “with God." In the communion of equality—in the fellowship of divine glory-in the concord of celestial love-he was, with God, one in nature, and, one in purpose. The context informs us "that the word was made flesh, and dwelt among us,"-thus revealing the grace and the truth, the life and the love of God. We learn from this connexion,

First. The existence of the Word from eternity.
Second. His Godhead and creative energy.

Third. The distinction which subsists in Godhead.

Fourth. The incarnation of the Word in human nature.

These things are unambiguously testified by the divine spirit, and there is ground for the confidence of faith, likewise a solemn and starry field for the exercise of wonder and transport. But, sir, if you desire to know how the distinction in the Godhead is consistent with unity, or what peculiar relation to God or man is signified by the name Word, I have no answer for you. Many speculations on the subject have I seen, but they are all useless. It is a region of conjectural darkness without any sure footing.

2. In the creeds of men the mysteries of Christianity are torn out of their connexions with God and man, consequently are cold and lifeless. They look like stubborn and knoty problems for the grinding mill of logic, rather than grand realities to be rooted in the moral nature of humanity. In the word of God, the position of Christ in the scale of being never stands single, but is always associated with the most sublime and endearing disclosures of the common Father, and his beloved Son. When the Apostle Paul wishes to teach humility and lowliness of spirit, consider the motive which glows upon his page. "Let this mind be in you which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Phil. ii. "Took on him the form of a servant."

employed concerning the angel, or the

Could such language be archangel, or the highest