66

sentative head of a new humanity, has borne witness to the truth by his obedience unto death. John xviii. 37. As "the Amen, the faithful, and true witness"-Rev. iii. 14; Deut. xxvii. 15-26-He has practically justified God in His judgment against sin, has "condemned sin in the flesh," and "put it away by the sacrifice of himself." Fifthly The modus operandi by which he clears the conscience may be understood if we consider what a clean conscience is. It is not an obliteration of the memory of past deeds, for that is impossible. It is not, then, a guileful conscience,-Psa. xxxii,-which either denies the fact of sin, or seeks to exterminate its guilt; but it is a conscience which ratifies and accepts God's judgments, and is in unison with them. Psal. li. 3-6; 2 Cor. i. 9. Now the believer who receives "the truth as it is in Jesus," becomes thereby conformed in his mental judgments to the mind of Christ. By the spirit of Christ dwelling in him he is one (a mental or spiritual unity) with the Lord. "He that is joined to the Lord is one spirit." 1 Cor. vi. 17. Baptised into Christ's death he is mentally one with Christ in his death, or has mentally died with Christ. Roman vi. 11; 2 Cor. v. 14. And therefore, as one dead, is "freed (justified) from sin." Rom. vi. 7. "And is raised to newness of life in Christ Jesus." The contents of his intelligence correspond to the mind of God, as it is bodied forth in the doing and dying of the son of His love, John iii. 33, and so meet the approbation of God. Thus is justification by faith, and not by works of righteousness which we have done; thus is it a grace and not a debt; thus is it found in Jesus Christ, who is "made of God unto us righteousness"-"the

Lord our Righteousness" - and it is "by his blood." Clearly the conscience cannot be reached by material blood. It is reached and cleansed only by the truth, which has found its practical realization in no man, but only in Christ Jesus;-i.e. by the spiritual import of His sacrifice. This was beautifully figured by the ashes of the red heifer put into water. Compare Ephesians, v. 26. It was promised by Christ; John viii. 31 -36. It was confirmed and explained by His testimony; John xvii. 19. "For their sakes I sanctify myself, that they also might be sanctified through the truth"-the word "sanctify" being used here in a more strict, and at the same time more comprehensive sense, than the technical theological one, -to include, in short, justification in foro conscientiae as the first step; from which flows the rectification of the mental judgments and the bringing of them into accordance with those of God. Psalm li. 6. Accompanied, as it is, by the apprehension of God's mercy and new-quickening love, there follows naturally the return of the affections to God; and thence proceed new volitions, and the activities of new obedience. 2 Cor v. 14; Gal. ii. 19, 20; v. 6; Heb. viii. 10; x. 16. With the elaborate demonstrations of the epistle to the Romans in view; Romans v. vi. vii. viii., and the analogical reasonings of the Epistle to the Hebrews, or even the emphatic hint of Isaiah liii. 11; it seems a strange thing that at this time of day it should be a matter of doubt whether or not we have in scripture a revelation of the nexus between the sacrifice of Christ and our salvation, from justification through sanctification up to glorification. Heb. v. 12. WM. SCOTT.

TRIBUTE MONEY.

REPLICANT in answer to QUERIST No. 13, p. 177. For a reply to this question, we beg to refer E. J. J. to an article on a very similar subject which appeared in our April number. If we agree with the doctrine there taught, we can hardly find further difficulty.

REPROBATION.

REPLICANT in answer to QUERIST No. 14, p. 269. Prov. xvi. 4. The verb translated in the past tense may with equal propriety be translated by the present. "The LORD maketh or worketh. The text does not mean that God makes a man wicked; but that he being wicked, God orders or controls him so as to display His own perfections. The Septuagint version is remarkable, and though not literal, is right as to the spirit

of the passage. "All the works of the Lord are with righteousness, and the ungodly is reserved for the evil day." The verse teaches the supremacy of God, to which even the rebel is no exception; the writer never dreamed of the abominable heresy of attributing the origination of wickedness to the Holy One. Were such doctrine in the Bible, its claim on us were destroyed; we should be not only justified in neglecting it, but bound to repudiate it altogether.

CONVERSION.

REPLICANT in answer to QUERIST No. 15, p. 270. If F. T. will define the sense in which he uses the word conversion, he will be in a position to judge without assistance whether or not it is "merely a change of purpose." For ourselves, we have little anxiety about technical phraseology of this sort. With regard to the

Biblical usage, we observe that the word in the substantive form occurs once in the Bible; Acts xv. 3. The sense of the verb may be ascertained from the study and comparison of such passages as Psa. xix. 7; Matt. xviii. 3; Luke xxii. 32. Acts iii. 19.

To turn to another point. It is a question worth asking whether the text of Mr. Pigg's excellent Homily might not be rendered "Every family," more correctly than "the whole family."

MAN'S POWER OF RESISTING
TEMPTATION.

REPLICANT. In answer to QUERIST, No. 16, p. 270. The proportion which the power of temptation bears to man's power of resistance depends altogether upon the moral condition of the individual. We are taught by St. James (ch. i., 14, 15,) that temptation owes all its strength to the corruption within us; our depraved affections are the germs of evil, which outward temptations only fructify, and develop into overt sins. The remedy for this lies, not in man's vaunted free agency and self-control, but in the grace of Him, who, Himself having" suffered being tempted, is able to succour them that are tempted." The child of God has a shield wherewith he is "able to quench all the fiery darts of the wicked;" and he has the sure word of promise; -"God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." With respect to the unbelieving, on the contrary, we know that a continued course of sin will so sear the conscience, blind the judgment, and infatuate the soul, that the moral nature becomes power

less to resist evil impulse; while that impulse by repetition and indulgence acquires an overwhelming force. This is the beginning of hell (2 Tim. iii. 13). At what point the renewed will of the saint is merged into the controlling energy of Him, "who worketh in him both to will and to do of his good pleasure " and when the reprobate mind of the impenitent becomes the helpless agent of "the spirit that now worketh in the children of disobedience;" and how these antagonistic forces act upon the millions of our race, who are unacquainted with the gospel; and how all this is to be reconciled with the liberty of the creature and the holiness of the Creator, are questions which, I fear; will not be satisfactorily solved until "that day, when God shall judge the secrets of men by Jesus Christ." E. J. J.

[We insert also another reply.] REPLICANT in answer to QUERIST No. 16, p. 270. Without pretending a dogmatic reply to P. M. H., perhaps we can make a few suggestions, which, attended to, would aid him in settling the question. First, as to power. Power here needs definition. Then we advise our friend to consider what he means by joining the pronoun his with power, since this may greatly affect the ques

tion. In one sense, we think a man may be thus tempted, but in another not.

Queries to be answered in our next number.

17.-Who was the first person that entered Heaven? E. S.

18.-"Though I walk through the valley of the shadow of death I will fear no evil." When David used these words, did he allude to his own death, or to those scenes which had recently been visited by death, and with which in his varied life the Psalmist was constantly coming in contact? In the psalm, in which the exulting remark occurs, it will be found that the walk through the valley is not placed as if it were the climax of the Psalmist's life.

JE VIS EN ESPOIR.

19. Who was the author of Ecclesiastes? LAYMAN.

20.-"Father if it be possible let this cup pass from me." Whence was this figurative expression of the cup derived ? Socrates was condemned to drink poison on account of his alleged disloyalty to the Heathen deities. Is the idea of the cup obtained from its penal use by the ancients? P. H.

DR. ARNOLD ON THE REVISION OF THE LITURGY.

"As to the repetitions in our service, they arise chiefly from Laud's folly in joining two services into one; but the repetition

ᎪᎡᎢ .

of the Lord's Prayer I can hardly think objectionable. Not that I would contend for it; but neither would I complain of it. Some freedom in the service the minister certainly should have; some

power of insertion to suit the particular times and places; some power of explaining on the spot whatever is read from the Scriptures which may require explanation, or at any rate of stating the context. It does seem to me that the reforms required in our Liturgy and Service are so obvious, and so little affect the system itself, that their long omission is doubly blameable. But more remains behind, and of far greater difficulty:-to make the Church at once popular and dignified; to give the people their just share in its government, without introducing a democratical spirit; to give the clergy a thorough sympathy with their flocks, without altogether lowering their rank and tone.

But altogether, taking their service as it is, and ours as it is, I would far rather have our own; how much more, therefore, with the slight improvements which we so easily might introduceif onlyBut even to the eleventh hour we will not reform, and therefore we shall be, not, I fear, reformed, but rudely mangled, or overthrown by men as ignorant in their correction of

abuses, as some of us are in the maintenance of them. Periodical visitations of extreme severity have visited the Church and the world at different times, but to no human being is it given to anticipate which will be the final one of all. Only the lesson in all of them is the same: 'If the righteous scarcely be saved, where shall the ungodly and the sinner appear?' And in each of these successive 'comings' of our Lord, how little is the faith which He has found even among His professed followers! May He increase this faith in me, and those who are dearest to me, ere it be too late for ever!"

THOMAS CARLYLE ON THE PULPIT.

There is not a hamlet where poor peasants congregate, but by one means or another, a Church apparatus, has been got together, roofed edifice, with revenues and belfries, pulpit, reading desk, with books and methods, possibly in short and strict prescription, that a man stand there and speak of spiritual things to men. It is beautiful;—even in its great obscuration and decadence, it is among the most beautiful, most touching, objects one sees on the earth. This speaking man has indeed in these times, wandered terribly from the point; has alas, as it were, totally lost sight of the point; yet at bottom, whom have we to compare with him? Of all public functionaries, boarded and lodged on the industry of modern Europe, is there one worthier of the board he has; a man even professing, and never so languidly making still some endeavor, to save the souls of men? Contrast him with a man professing to do little but shoot partridges for men ! I wish he could find the point again, this Speaking One; and stick to it with tenacity, with deadly energy, for there is need of him yet! The speaking function, this of truth, coming to us with a living voice, nay, in a living shape, and as a concrete practical exemplar; this with all our writing and printing functions, has a perennial place, could he but find the point again; take the old spectacles off his nose and looking up discover almost in contact with him, what the real Satanas, and soul-devouring, world-devouring, Devil, Now is.

AN ASTRONOMER'S PRAYER. It remains only that I should lift up to heaven my eyes, and

hands from the table of pursuits, and humbly and devoutly supplicate the Father of lights.

Be

O thou, who by the light of nature dost enkindle in us a desire after a light of grace, that by this thou mayest translate us into the light of glory; I give thee thanks O Lord and Creator, that thou hast gladdened me by thy creation, when I was enraptured by the work of thy hands. hold I have here completed a work of my calling, with as much of intellectual strength as thou hast granted me. I have declared the praise of thy works to the men who will read the evidences of it, so far as my finite spirit could comprehend them in their infinity. My mind endeavored to its utmost to reach the truth by philosophy; but if anything unworthy of thee has been taught by me -a worm born and nourished in sin,-do thou teach me that I may correct it. Have I been seduced in presumption by the admirable beauty of thy works, or have I sought my own glory among men, in the construction of a work designed for thy honor? O then graciously and mercifully forgive me; and finally grant me this favor, that this work may never be injurious, but may conduce to thy glory and the good of souls. KEPLER.

ORIGINAL SIMILITUDES.

CHRIST'S AMBASSADORS. The messengers of truth are very often styled in the word of God "Vessels," as bearing the Gospel-the "water of life;" and as very pure water is often carried in an unclean and paltry vessel, without doing any harm beyond producing a dislike on the part of those who would receive it, so may the pure word of

God be preached by unworthy men, though their example may very much limit its reception.

H. WILLIAMSON.

THE PROGRESS OF SIN.

Man's downward course is made by very imperceptible steps, and he does not become aware of the rapid strides he has made until some dread calamity bursts upon him like a storm-cloud; just as the minute hand of the clock glides noiselessly along, and we are only informed that an hour is passed by the loud stroke of the bell. IBID.

SUPERFICIAL KNOWLEDGE.

When the evening is waning and twilight appears, and the stars are beginning to emit their uncertain light, how indistinct are the objects which surround us! How readily our imagination works them up into hideous monsters of all shapes and sizes! This is the result of a little light. So it is with a little knowledge, which is the light of the soul. In such an uncertain light-a light shaded and obscured by the massive barriers of pride and sin, how can the grand economies of nature and grace appear otherwise than a confused system, possessing no beauty of arrangement -a ghastly monster of contradictions ? IBID.

LIFE AND FORCE.

How ponderous is a steam engine! With what ease it performs the labor of many hundred men! Yet one man will outlive many steam engines. The power of force is greater to look at, but the power of life is greater in reality. Yea, the power in the simplest plant is more wonderful in its kind than the most powerful machinery. IBID.