explain to us, how it is at the present time, that many of those bodies which profess to have conformed to the pattern exhibited in the new testament, instead of exhibiting to the world around them how much the members love one another, too often manifest a spirit of carnality in their wars and fightings, enough to make those without cry, shame. Nor have they succeeded better who have fettered every limb, rendering the members so far powerless for evil, establishing no doubt a species of peace, but only too frequently that of an apathetic or lethargic slumber, or perhaps the unbroken stillness of death. The records of the past, and the incidents of the present, are equally conclusive in showing that he who knew what was in man, knew what was best calculated to promote the purposes he had in view, in gathering his people together into flocks and folds. But while we ought with scrupulous exactness to make all things after the pattern showed us, it is necessary that we serve God with heart as well as mind, assured that only confusion can result from any attempt to separate those things which God hath joined together. No sooner had the early churches began to abandon their first love, than those elements which had been indeed previously existing, although comparatively powerless, commenced to effect fearful ravages among them, and as cure after cure was tried in vain, history only manifests how impotent were creeds, confessions, or every institution of man, to control those who had already turned aside from the decrees of God. It is remarkable that one of the very first accompaniments of the decadence of vital Christianity, exhibits itself in the very early discontinuance among the brethren, of the practice of teaching and admonishing one another. As this was given up the body seems to have become paralysed, and notwithstanding the vivacity of the life which might be centred in it, disease and death too quickly laid hold on it. There can be no surer sign of the decay of spiritual life in a church, than the manifestation of an unwillingness to fulfil this duty, or an inclination to discontinue the practice. The scriptural ideas respecting the office of bishop or pastor, appear also to have been gradually overlooked, as we find talent, eloquence, and philosophy raised to a position and importance, attached by the apostles only to age, experience, and godliness. Thus it was that the churches at an early era degenerated into a position very much akin to that occupied by the present popular systems. And as man was exalted, the Scriptures were abased. Additions were made to some of the ordinances with a view to render them more impressive-new ideas were attached to others—the ancient landmarks were removed, and new erections were reared, until the appearance of the whole underwent a change. Each false step became a precedent, and an excuse for another; and when one asked for the good old paths, there was no one to guide him. As this state of things prevailed, it became more and more apparent that these proceedings were uncountenanced by the Word of God. So a new authority was set up. The plea of apostolic tradition was advanced with some hesitation at first, but afterwards more boldly, until we find Tertullian, at the beginning of the third century, replying thus to some who had demanded of him to show his authority from the sacred Scriptures for some assertions he had made. He says, There are many things which are observed without the authority of Scripture, and maintained only by apostolic tradition, and the force of custom. Thus, to commence by baptism, we renounce beforehand under the hand of the pastor, the devil and all his works; we are then immersed three times. We then taste of the concord of milk and honey, and afterwards refrain for a whole week from using the bath or ordinary washing.' He also adverts to the custom of celebrating the anniversaries, of the decease of the various martyrs-with a number of other things, such as forbidding to fast on the first day of the week, or to kneel in prayer; also, the fearful care exhibited when partaking of the Lord's Supper, lest they should permit a drop of the wine or a crumb of the bread to fall to the ground. He refers also to the custom of making the sign of the cross upon the forehead, in a variety of circumstances which he enumerates, and says not without reason, If you ask for some decree of Scripture to support these and similar observances, you will find none, they can give you no other reason than that tradition has invented them, custom confirmed them, and faith observes them.' But proceeding a step further, he advances a dangerous proposition, which once admitted, overthrows the whole system based upon the declaration of Jesus. 'Ye are my friends if ye do whatsoever I have commanded you.' He says, 'It is permitted to all the faithful to conceive and to establish that which is agreeable to God, and useful for discipline, or profitable for salvation. It will appear from the foregoing, how true it was that the leaders of this people caused them to err, and they were led of them that are destroyed.' Thus, whenever man forsakes God, he makes to himself gods many, and whenever he turns aside from the paths of the Lord, it is but to ex plore paths which lead onward to destruction. The contemplation of the fearful consequences which ever follow a departure from the strait path, should fill us with anxious watchfulness lest we should be at any time inclined to take the first false step, which may precipitate us over some unnoticed precipice,—when, falling with an ever increasing velocity, a terrible destruction is our final portion. And in now noticing the rapid transition from the state of things to which we have alluded, into the system of active opposition and positive disobedience to the commands of Christ, embodied in the Papacy, we must keep in mind the cause of it all, and see whether the exhortations addressed to the churches in Asia are not applicable to us, so that he that thinketh he standeth take heed lest he fall. H. M. Page for the Young. THE POWER OF FAITH. 'By faith Moses when he was come to years, refused to be called the son of Pharaoh's daughter.' When he grew up, he had before him the choice of two things-royalty or slavery. His people had been long in bondage to the Egyptians; he himself in his helpless infancy had been exposed to death: but royal Pharaoh's daughter seeing him, loved and adopted him as her own child. So when Moses came to years, he found himself an honoured inmate of the palace of one of the greatest monarchs of earth; possessed of all the learning of the age, and treated as the son of the daughter of the king. Yet instead of keeping this royal and most envied position, he actually refused it, and chose the despised condition of his enslaved kinsmen. How was this? It was by faith. By faith he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.' He saw there was affliction before him by refusing the kindness of the royal family. He did not act blindly. Yet, knowing that suffering would be his portion by such a choice, he bravely carried it out. It was not that there was no pleasure in the palace. Palaces are rarely or never without pleasures; they abound with them in greater fulness and at greater expense than do any other dwellings; but for all this, Moses chose to suffer afflictions with his people, rather than to taste the high and varied enjoyments which the court of Pharaoh afforded. But why? For two reasons. The pleasures that were before him were the pleasures of sin,fand his kindred, though poor and despised, were the people of God. He knew that these pleasures could last only for a season, and that likewise the afflictions of his people would soon come to an end; and then the high would be brought low, while God would exalt his own in due season. So he acted according not to what he saw at the time, but according to what he believed. By faith he esteemed the reproach of Christ greater riches than the treasures in Egypt, for he had respect unto the recompense of the reward.' He knew he would be laughed at and mocked for his choice; but he had counted the cost, and the conclusion of his calculations was, that even the reproach of Christ was greater riches than all Egypt's treasures. We have almost no idea of the vast amount of earthly treasure that Moses might have obtained, had he decided for it, instead of deciding for Christ and his reproach, but with ample knowledge of it all before him, we see to what conclusion he came. This conclusion he came to by faith, for he had respect unto the recompense of the reward. He saw, on the one hand, the passing and sinful character of the royal pleasures, and the unsatisfactoriness and uncertainty of riches; and on the other hand, he saw before him the great and eternal recompense wherewith the Lord Jesus Christ rewards all who are faithful to him and his cause. It was only by faith Moses saw this; he could not see it otherwise. 'By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing him who is invisible.' He knew that his decision would bring him into conflict with Pharaoh; he knew how great and even terrible were the king's resources; he knew how cruel as an enemy the monarch was; he knew also that exile from the land of his birth to an untrodden, unknown country was the best that lay before him should he escape the wrath of the king. Still he feared not; with dauntless bravery he entered upon the terrible conflict, and he conquered, 'for he endured as seeing him who is invisible. Such was his faith. 'Through faith he kept the passover and the sprinkling of blood, lest he that destroyed the first-born should touch them.' He neither objected nor cavilled. He did not say, What good will keeping this feast do? How is this blood on the door-posts to prevent the des troying angel from entering our houses? No such unworthy Goddishonouring questions had he. God had spoken; he had heard, he believed, and he acted accordingly. No one might have been able to tell him how the passover and the blood of sprinkling could save, but believing his God, he asked not the question; he simply, obediently did what was commanded, and he and all Israel experienced that salvation was the result. 'By faith they passed through the Red Sea as on dry land; which the Egyptians assaying to do were drowned.' Not that they were ignorant of the power of water to drown; not that they had not heard the terrible story of the flood and the ark, but on they went against all appearances, all difficulties, all objections; they went on as the Lord commanded Moses; impossibilities vanished before them; the very element which was the great obstacle to their escape, was made at once their deliverance and their enemies' destruction. What was life to them was death to the Egyptians; what was duty in them as the people of God, was presumption in the adversary as the foes of Jehovah. Such was the faith of Moses, and such its power. Dear children, all of you who are able to read and understand this paper have come to years,' so that now you should choose whether you will suffer affliction with the people of God, or enjoy the pleasures of sin for a season. You are not called to make at all so great a sacrifice as Moses made; but you are required to come to a decision the very same in kind. Will you decide for the reproach of Christ, whatever it may be, against all the treasures that this world is ever likely to afford you? This is still the question, Let your decision be like that of Moses-let it be the triumph of faith. This is the victory that overcometh the world, even our faith! Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?' Poetry. CHRISTIAN ACTION. Do something! do it soon! with all thy might: Wilcox. The Cloud of Witnesses. ONE LAWGIVER.-It is an ascent into the throne of God to impose law on the conscience which God hath not imposed. This hath deservedly been thought the spirit of anti-Christ, it may be called also the spirit of anti-God. God hath reserved to himself the sole Sovereignty over the conscience, and never indulged man any part; he hath not given man a power over his own conscience, much less one man power over another's. Charnock. HIGH TREASON.-It is a præmunire against heaven to set up an authority distinct from that of God, or to enjoin anything as necessary in matters of worship, for which a divine commission cannot be shewn. Whe God hath by his sovereign order framed a religion for the heart, men are ready to usurp that authority, to frame one for the sense, to dress the ordinances of God in new and gaudy habits, to take the eye by a vain pomp. Is not this a manifest reflection on the wisdom of God, as though he had not been wise enough to provide for his own honour, and model his own service, but stood in need of our directions and the caprices of our brains? Charnock. A TRUE TESTIMONY.-It is a poor affair when the gospel is shut up in the hands of the ordained preacher alone. There never has been, and there never will be, much real good done where such is the case. John Kirk. Correspondence. ATONEMENT-QUERY AND REPLY. By whom we have now received the atonement' The margin of this clause reads, or reconciliation.' It is well known that many commentators prefer the marginal to the textual rendering. No doubt they have their reasons for the preference, but is there not an insuperable difficulty in the way of adopting 'reconciliation' in this passage? No man can receive a thing that is not in existence before he receives it; is, then, the sinner's reconciliation in existence before he actually becomes reconciled? If so, must he not be reconciled and not reconciled at the same instant? On the other hand, the 'atonement,' as the ground of reconciliation, is in existence before the sinner receives it. When he acquiesces in the propitiation or atonement, he becomes actually reconciled, or at peace with God. If this consideration is not conclusively in favour of the text rather than the margin, will you, Mr Editor, or one of your correspondents, kindly tell me why? INQUIRER. A person may receive a thing not in existence before he receives it. Its existence and reception may be simultaneous. An intending traveller may receive a drive or ride from his friend, but the drive or ride had no existence apart from reception. A child kneels before his sire and receives his parting benediction, but the benediction had no existence before its pronunciation and reception. So does the |