Thomas. Josephus says she was still standing in his day, a monument of Heaven's indignation against those that look back with wishful and rebellious eyes at the city of destruction professedly

forsaken.

William. Our teacher of the Sunday school said that Lot's wife was killed by lightning, and a sheet of sulphur and nitre falling upon her, she was indurated and encased in it; so that being protected from the action of the atmosphere and the rains, she remained for ages.

Olympas. There are many ways of speculating upon these curious matters! but it is always foolish to explain a miracle by showing how it might, in harmony with the regular operations of nature have been performed. I wish you could all learn to put the proper emphasis on the right word in that admirable question which one Paul, a very great orator, once propounded to a very splendid king-" Why should it be thought a thing incredible with you that God should raise the dead ?" How would you read that verse, William ?

William. I would say raise the dead.

Olympas. Reuben ?

Reuben. Raise the dead.

Olympus. Thomas ?

Thomas. I would read it, "Why should it be thought a thing incredible that God should raise the dead ?"

Olympas. You are undoubtedly correct.

If you had seen as well as heard Paul pronounce the word God on that occasion, you never would have forgotten. I opine that Agrippa remembers it to this hour.

Well, now, it was a miracle or it was not. I opine, indeed, that no more is intended than to say, she was suddenly killed and thus made a perpetual monument of the crime of looking back under certain circumstances; for as "a covenant of salt," certainly means a perpetual covenant, a pillar of salt would only indicate metaphorically that she was made a perpetual monument of impious disobedience. We pass over for the present all that is written of the origin of the two nations of Moab and Ammon. Their incestuous origin it is important to know, to account for some things in their history.

A. C.

AFFECTION.

THERE is nothing more beautiful in the human character than affection. It throws a softened hue over every colour in our destiny, and gives its sweetest charm to the picture of domestic life. Without it, the fireside of the statesman is but the gloomy abode of selfish and plotting ambition; and the family of the scholar, the neglected and unhappy victims of a cold and morose philosophy. The Upas shadow of his presence freezes every gushing fountain in the young hearts about him, and falls like a blight upon the fresh feelings of his offspring. But with it, how beautiful are the scenes of domestic life! With what freshness spring up the young hopes of happiness, and how gently fall the blows of disappointment! Tis the fire upon the altar that may not be extinguished without the darkness of desertion and despair. W. K. P.

SHORT SOLUTION TO A "TIRADE OF WORDS." [To the Editor and readers of the Christian Messenger.]

"A SOFT answer turneth away wrath: but grievous words stir up anger." Mr. A. Campbell, of America, holds and teaches that baptism, according to its original mode and design, was for the remission of sins. It was the writer's happiness to be perfectly instructed and unspeakably profited, through the perusal of his writings, when at Nottingham. He had before that an humble and entire and firm reliance upon that great work which Christ had done for his salvation, and, like many others, was exercising fulness of hope thereon, and feeling, with all honesty of purpose, a full persuasion of his acceptance with God through Christ. He was brought up in the Wesleyan persuasion, but a few years ago learned the truth of Christ's personal › coming, and reign on earth, and after that the scriptural doctrine on the mode of baptism, and had been baptized by immersion, when he visited Nottingham, by a disciple of Jesus. He did not know the whole truth upon that subject, until his arrival at Nottingham, and candidly admits that the clear light then shed upon his mind, has been the means of producing greater peace, confidence, and joy, than he ever knew before. He now contends, with Mr. A. Campbell, not as a leader, but as a follower of Jesus, that baptism is for the remission of sins, and has proclaimed it since the time that knowledge was acquired. Publishing a paper at Plymouth, by the title of the Midnight Cry, in which this doctrine was advocated, a correspondent, B. B., writes in terms of condemnation thereof, and regrets that such an "heresy" and "a mischievous delusion" should have infected the editor [of the Cry.] In reply, and as an argument in defence of baptism in water for the remission of sins, it was assumed that the entire economy of Christianity is for the remission of sins, and baptism being a part of such economy, baptism is for the remission of sins or salvation, and is on a level or is equal, figuratively speaking, with the other links of the chain, that is, preaching of the gospel,faith,-repentance,-baptism, the Lord's supper,-an holy life,these are all for the remission of sins, and not one can be dispensed with, without destroying the rest. This is that "tirade of words," so called, by the editor of the Messenger, in the last November number, which we will now explain in few words, at his request, by his permission, and for the general benefit of all who may read it.

Before proceeding further, let it be observed that the first of the above particulars spoken of, as means to man's salvation, should be hearing the gospel, and not preaching, that [preaching] being the work of another, and not of the person to be saved.

The salvation alluded to above is complete salvation. There is a great difference between salvation by faith, and salvation complete. By the former, a person becomes heir to the promises, which heirship may be forfeited, unless Calvinism be true. By the latter, the person becomes possessor of immortality, which he cannot lose, "for they who obtain that world can die no more." The former gives a pledge, which it is needful to hold fast or keep safe, until the property is obtained. The pledge may be forfeited or lost, but the property once,

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SHORT SOLUTION TO A " TIRADE OF WORDS."

obtained, which is redemption of the body, cannot. The pledge has been held by all the children of faith, from the time of the fall, in connexion with a variety of external conditions, but the property, as regards the deliverance of the body from mortality, has only been obtained by Enoch, Elijah, Moses, Christ, and the firstfruits of the saints from the dead. Matt. xxvii. 52 53; Eph. iv. 8.

Believing that the above is the order of those means adopted or devised for the recovery and salvation of man, we will now appeal to "the law and the testimony," to prove their conjoint use and necessity.

Hearing the gospel. Paul says, "As many as have sinned without law shall also perish without law." Rom. ii. 12.

Faith. "Faith cometh by hearing, and hearing by the word of God." Rom. x. 17. A man cannot be saved without faith. He cannot believe until he hears the gospel. "The promises are all yea and amen to them that believe." "Whosoever believeth shall not perish."

Repentance. John the Baptist, Christ, and the Apostles, all preached the absolute necessity of repentance, in order to salvation. That is, not mere sorrow in any shape or measure for past sins, but an inward change of mind, and an outward life corresponding to such inward change, and both to the will of God. A man is not saved by faith alone, but by works of faith, [Matt. iii. 2; iv. 17; James ii. 14-24,] which works, as an outward reformation, are proof of the inward change having been wrought.

Baptism. John, Christ, and the Apostles, also taught the necessity of baptism, or immersion, for the remission of sins. John preached the baptism of repentance for the remission of sins; and those who refused to be immersed rejected the counsel of God against themselves. Luke iii. 3; vii. 30. Christ taught by word and example that it was needful to the fulfilment of all righteousness, and the new birth, and said that, except a man be born of water and of the Spirit, he cannot see or enter the kingdom of God. Matt. iii. 15; John iii. 3—5. Peter, under the immediate influence, teaching, and authority of the Holy Spirit, sent from the Head of the church, preached to the then believing and penitent Israel, baptism for the remission of sins, and the gift of the Holy Spirit. He commanded to baptize the Gentiles in water after they had received the Holy Spirit. And in his general epistle, he declares that baptism doth now save us. Acts ii. 38; x. 47, 48; 1 Pet. iii. 21. Paul was baptized in water for the remission of sins, and he declares to Titus that we are saved by a bath of water, and, that is, in connexion with the renewing of the Holy Spirit. Acts xxii. 16; Titus iii. 5.

From hence we infer that man is not saved by baptism alone: he is not saved without baptism: he does not even obtain the salvation which is of faith, until he is baptized. Baptism, then, is of no use without repentance: repentance is the fruit of faith and faith is an effect of hearing the gospel. Now take away the first cause here mentioned, that is, the preaching of the gospel, or the means of hearing it, and man's salvation would be frustrated, so far as we now see. But his salvation is not effected by hearing the word, without faith, repent

SHORT SOLUTION TO A "TIRADE OF WORDS."

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ance, and immersion; therefore, each of these is equally necessary, because a man cannot be saved if any one of them is omitted; and they are also conjointly necessary, as so many links in a perfect chain, because of such equality.

Well, now, we see the man as an enlightened penitent believer, sealed, born again, and saved, having received in the ordinance of baptism an application of the blood of Jesus, which cleanseth from all sin, and removes the cause of death. But is he now safe, without further care or effort? Has he received the full measure of the promise? Verily not. He has only obtained the earnest, the pledge, the foretaste, the prospect of such fulness. And as yet he may lose the whole. He has but just began to live, and as an infant in grace, or a youth in experience, he may sicken and die, or foolishly stray in paths forbidden. His eyes are opened to see the darkness of this natural and wicked world. His ears are now open to the sounds of discord between sin and holiness, between the cause of life and death, between the commands of God and the allurements of Satan. His feelings are finely alive to the dictation of that spirit within and that word without, which point and whisper the way of life to be that in which Jesus walked. And the pulsations of his own soul run high after that state of life and blessedness, which is the goal of his journey, the fulness of the promise, the climax of heavenly grace. To this end the Scriptures further teach what we have assumed, in regard to The Lord's supper. Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." John vi. 53. This duty is enforced as a matter of necessity equally with baptism, and in the same language as that in which baptism is enforced.

Nature teaches the necessity of feeding a child, after it is born, that it may continue to live. So, in regard to the spiritual provision made by Christ for his flock, it is needful that every child of God, begotten through the gospel, and born of the water, should be fed, that they may not die. The Apostles and early disciples thought it not too often to feed every first day. They were our example. Acts xx. 7. An holy life. This is the last link. It is indispensable, for "without holiness, no man shall see the Lord." "The pure in heart shall see God." "He that hath this hope in him, [of being like Christ in body and mind, at his coming,] purifieth himself, even as he is pure." Heb. xii. 14; Matt. v. 8; 1 John iii. 3.

From hence, as a specimen of proof, it is concluded, that all the links in the chain of means for man's complete redemption, are equal and necessary. If a man would live with God, he must now live to God. If he would live to God, he must hear and believe and obey the gospel, which sets forth the laws of God. If he would live with God, he must arise from the grave, in case of death, in the likeness of Christ. And to this end he must be buried in the likeness of Christ's death, or immersed in the water, and rise to newness of life. No one can do this but au enlightened and penitent believer. And when thus risen or born into God's family, he must partake of heaven's food, the flesh and blood of Christ, to retain life. Baptism is useless, and the new birth cannot be realized, without previous and then present light,

faith, and penitence. So also, the birth or resurrection from the grave in the likeness of Christ is out of the question, unless that new life from the grave of waters be distinguished by holy obedience, and upheld or supported, as Christ taught, by his flesh and his blood. And as it was the meat and drink of Christ to do the will of his Father, so should it be our meat and drink to do his will-for they who do his will shall inherit the kingdom of God. Matt. vii. 21.

Hoping that the editor's inquiry after truth may be crowned with success, the writer begs to subscribe himself either a learner or teacher in the kingdom and patience of Jesus, waiting for that fulness of glory and knowledge to be realized only in the new creation. Is. xi. 9; Dan. xii. 2,3; Matt. xiii, 40, 43.

E. MICKLEWOOD.

REMARKS ON THE ABOVE.

WE have not much to say in reply to Mr. Micklewood. His communication is in spirit and style, what we approve; and must acknowledge it to be the production of one whom we hope is a Christian brother. It will give us pleasure to hear from him again on any part of practical Christianity.

We still object to the idea of making faith, repentance, prayer, the Lord's supper, and a holy life, to be for the remission of sins. Not, indeed, because brother Micklewood and others think it is so, but because, in our judgment, this is not the Bible view of the matter. Not one of these principles, or duties, are said, in that book, to be for the remission of sins.

We shall now endeavour to explain ourselves a little on this subject. All mankind are sinners against God: not that they are, abstractly considered, born either saints or sinners: but from their connexion with mortality, and the circumstances in which they are placed at birth, all become sinners. This is the fact. The understanding of every man, until enlightened by the Bible, is dark and ignorant. The character of God and of his Christ are hidden from the mind; nor can the combined works of creation furnish the necessary light. The affections of the soul are more or less polluted by surrounding objects. The conscience, which. in itself is polluted, and therefore often mistaken, still takes cognizance of the volitions and actions of soul and body, and decides as to what is right and wrong, according to the degree of light of which it is possessed. The truths of the Bible raise a second and a correct testimony against all evil; so that every sinner needs an enlightened mind, a purified conscience, a perfect character, and an immortal state. These are all distinct things, and can only be obtained through the divinely consecrated channels. The two former may exist, while the two latter may never be realised.

In these circumstances it is absolutely necessary, before any one can