there was but one church, and that visibly one. And from the word of God, we know also, that there is still but one foundation," and one church built on that foundation. But though we may know and love a person, as believing him to be built on the same foundation as that upon which we are built; yet, if he walk not according to what we have learned of God in his word, in these things we cannot walk with him, and disobey God. Now in the marriage of two Christians, their object should be, to glorify God, as being heirs together of the grace of God. But if they have different thoughts as to how God would be glorified, as to what is his will, if they be not agreed, how can they walk together? How

can they glorify God together? May our chief care be the glory of him who loved us and gave himself for us, we shall find it the happy path, as well as the right one.

But this I say, brethren, the time is short,-it remaineth, that both they that have wives be as though they had none; and they that weep as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy as though they possessed not; and they that use this world as not abusing it; for the fashion of this world passeth away. And the world passeth away, and the lust thereof, but he that doeth the will of God abideth for ever.

IOTA.

DEAR SIR,-It cannot but gratify me to observe the interest with which my late communication on the fulfilment of Prophecy "has been received by yourself, as well as by some of your readers. Among the latter. the short letter of Macrobius, in your last number, appears to call for a few explanatory observations on my part:-not that I think it very probable there will be found at bottom, much similarity of sentiment between your correspondent and me-(the use which he makes of the Scriptures in a recent article on the subject of Capital Punishment, almost forbids the hope of this,) but having courteously called for an explanation, of what he considered an inconsistency in my letter, he is entitled to

11 Cor. vii. 39. 1 Cor. iii. 11.

sober reply.

his astonishment that I should call the present time "the last and perilous days,"-seeing_that___the leading object of my late Essay was to shew that "the last days spoken of by the prophets, refer to the day of Christ, and the setting up of his kingdom on the day of Pentecost. Now, Sir, I can see no inconsistency whatever in this. I was introducing no new doctrine, but endeavouring to bring to mind and enforce the ancient Apostolic rule of interpretation of those Old Testament Prophets, who prophesied of the grace that should come unto the New Testament church; "searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory which should follow. Eph. ii, 21. iv. 4. Amos. iii. 3.

(1 Peter, i. 10, 11.) My subject did not comprehend New Testament Prophecy. That there is such prophecy, what sober-minded reader of the words spoken by the Great Prophet, in the xxiv. and XXV. chapters of Matthew, or the xvii. and xxi. chapters of Luke, can deny? One of the offices of the spirit of truth, with which his Apostles were endued, was "to shew them things to come"; and that spirit "spake expressly" to them of the great apostasy from the faith which was to take place "in the latter times. (1 Tim. iv. 1.) In the writings of these apostles, "the day of Christ" evidently assumes a more circumscribed and determinate meaning than it had under the Old Testament, when as yet the morning of that day had not dawned. So says Paul, (2 Thes. ii. 3.) "Let no man deceive you by any means; for that day shall not come, except there come the apostasy first-and now ye know what withholdeth that he might be revealed in his time." Nothing can more shew the peril of the present times than that, by any process of reasoning, so very plain and simple & principle of the oracles of God as this, should be called in question. What does the Book of the "Revelation of Jesus Christ which God gave unto him" mean, if there be not a future in New Testament Prophecy? "Write the things which thou hast seen (the past) and the things which are (the present) and the things which shall be hereafter" (the future)-And among the things so written are these words, "In the days of the voice of the seventh angel, when he shall have sounded the mystery of God shall be finished, as he hath declared to his servants the prophets." (Rev. x. 7.) When the sixth angel pours

out his vial on Euphrates, John sees the "spirits of devils working miracles going forth into the whole world, to gather to the battle of the great day of God Almighty." "Behold I come as a thief!" (chap xvi. 14, 15.) Comparing these words with 2 Tim. iii. 1. 5—and with Luke xxi. 25, 28, are we not warranted to call the times of this sixth angel," the last and perilous days"?

Some, indeed, may think, (and Macrobius is probably among them) that consistently with the view I have endeavoured to support, of Old Testament Prophecy being fulfilled in the New Testament church, there ought to be no further subject of prophecy in that church. But although the destiny of the church of God was sealed when our Lord was brought again from the dead, and set down in the heavenly places, there were many things concerned with his gracious purposes concerning that church which he saw meet to reveal by his holy apostles. We shall observe, however, a marked distinction between the prophetic language of the New Testament, and the manner in which the religious world speaks on such subjects. Martha's words, which we formerly quoted, "I know that my brother shall rise again in the resurrection at the last day," may be taken as the type or model of the latter,-while those of our Lord in answer, "I am the resurrection and the life", are those which evidently moved the apostles' well-directed pen, in declaring the resurrection of the people of God, to be inseperably connected with that of Him who is the head of the body, the church. The world, speaking of the great events which are to take place at the Lord's second coming, use language as if

the battle had yet to be fought; while our Lord and his apostles speak of it as fought and won. So says Paul to the Thessalonians, "ye turned to God from idols, to serve the living and true God, and to wait for his Son, who delivered us from the wrath to come." See also Rom. v. 10, 11; 1 Cor. xv. 13, 16, 20, 23, &c.; 2 Cor. v. 14; Col. ii. 12; iii. 1, 4; 1 John, iii. 2. And in accordance with this, we find from the xx. chap of Revelation, that the saints are represented as reigning a thousand years with their Lord upon earth, before the judgment of the dead, who are raised to be judged out of the books which are then opened; so that the doom of the church is sealed before this great day,-even at that time when the Redeemer came to Zion, and ransomed her from death

and all her enemies, with the price of his own precious blood. While this however is the Scriptural language concerning the destiny of the church of Christ, (which is his body) such can by no means lessen, but on the contrary ought to enhance the occasion which every one who has named the name of Christ, has for self-examination and fear, lest he fall short through unbelief, and be found at last to have neither part nor lot in the glorious things which are laid up in store for the Israel of God.

Having only "risen to explain," I am afraid I may have trespassed too far on my privilege.

I remain, Dear Sir,
Yours faithfully,
PHILALETHES.

March 11, 1851.

Advocate.

DEAR SIR: It is the common resort of persons who write in opposition to others on any subject, requiring argument or Scripture proof, for lack of these, to fall foul of the person advancing any position rather than the thing in dispute. I am sorry to find your corresponddent Sigma, using this weapon. The meaning of Gen. ix, 6, is too important to be overlooked, or treated with sardonic pleasantry. He must be very simple if he does not know that platform orators, whether "Reverend," or Anti-Reverend, in the heat of their zeal, sometimes utter very silly things, even when their cause is full of dignity and truth. If he will please to read the article again, (Ch. Ad.

effort to get rid of the precept contained in Gen, ix. 6, which is not simply a prohibition of canabalism, but merely a simple statement of facts, by which we do easily get rid of the false prestige, which long running in clerically constructed grooves, have made simple-minded christians attach to it, and this is all I desire.

Supposing Sigma's statement correct, and that Gen. ix. 6, does authorise a magistrate to punish a murderer with death, it will be seen by referring to ver. 5, that this law affects the offender, equally, whoever he be, man or beast. So that, if Sigma's cow (supposing him to have one) were to push at a man with her horns, and he died in consequence, it follows, the law being the magistrates' guide, that Sigma's

ver. 5.

cow must be punished with death: for so saith the precept in question "At the hand of every beast will I require...... the life of man," Had he lived under the law which punished with death, "the murderer, the adulterer, the man-stealer, the sabbath-breaker," &c., a reference to Exod. xxi. 2832, will show how Sigma and his cow would have been served in the case supposed. I hope, however, for his sake, this law has now lost all its intractability. But even if it has, Gen. ix, 6, still has all its force, and therefore the magistrate must punish the murderer with death, whether he be Sigma's horse, dog, cow, or man-servant, or whoever else he be! I am inclined to think this argument of his thus assumes a more "intractable shape" than would be found convenient did his cattle lead him into so undesirable a position. At least he would certainly find to his cost, that the magistrates' sword was an instrument of death, while it could have no detering influence on the

next evil-disposed cow he might become possessed of. If to this he replies that, the consent of the mind is necessary to constitute the crime of murder, I answer, just

So.

But Gen. ix, 5, 6, refers equally to man and beast, for a like offence; it follows that in the offence which that law contemplates, man and beast could become transgressors alike. If it is not murder in the beast, neither is it in the man. To punish the man with death, another law must be dove-tailed on to this one. When that is done, Sigma will have no difficulty in using the magistrates' sword as an instrument of death. But surely were be a benevolent magistrate, he would understand his sword

the badge of his authority. While on the other hand, if he were merely desirous of shewing how much authority he felt his magisterial sword gave him, he might use it as an instrument of oppression, or cruelty, or torture, and yet stop a long way short of inflicting death on his victim,-as indeed is done by this official sword every day.

I hope Sigma will take my argumentum ad hominem in good part, for I have no wish to offend, though I should like much to convince him, that his influence and arguments may be obtained to reform the sanguinary laws of our country, and make them more in accordance with that wonderful example of punishment for murder, which the Divine Ruler of the Universe has afforded us in Gen. iv. 9, 15.-"And the Lord said unto Cain, therefore whosoever slayeth Cain, vengeance shall be taken on him seven fold. And the Lord set a mark upon Cain, lest any finding him should kill him' May I not, therefore, conclude in Sigma's own words? "And shall not the judge of all the earth do right? Who then has the temerity to assert that the punishments awarded by the God of infinite wisdom and rectitude are cruel and sanguinary?" I respectfully commend to his attention what the Lord himself has said, when speaking of the object of his mission to men, " I will have mercy and not sacrifice."

I am, Dear Sir,

Yours very truly,

MACROBIUS.

To the Editor of the Christian Advocate.

DEAR SIR:-In the following brief paraphrase of James ii, ver. 14 to the end, I have endeavoured to develope the ideas that seem to be couched in the language of the apostle. Should you think it calculated to meet the wishes of I. J., Jun, or likely to instruct any of your readers, you may give it a place in your publication. James ii. 14 and following verses: My brethren, what doth it avail a man, to say, I have faith if he hath not works; can such faith as that save him? Judge of its utility by this illustration. Suppose a brother or a sister were naked, or destitute of daily food, what would they be profited by one who should say to them,-Go ye in peace, and may ye be both warmed and filled. I sincerely wish you in a better condition. Yet if he does nothing to effect this, if he gives them neither food nor clothing, which are necessary to accomplish what he professes to wish, does this prove his sincerity? or are his brother or sister benefited by this? Just in like manner, faith, if not accompanied by works, is dead, being destitute of the only evidence which could prove its existence, works. Even as ye would say of a lifeless tree in the season of fruit,-it is dead. So is it with the faith 1 describe,-yea a man may say to his fellow, thou professest to have faith, and I have works, now as profession is no proof and I like evidence, shew me thy faith without works,--give it some tangible form that I may discover it. And if thou askest me for such demonstration, I point thee to my works-behold it there! Yet I do not dispute that thou hast

a kind of faith:-perhaps thou believest there is one God, if so, thou doest well, (as far as this goes) but it is not the faith to save thy soul, for the demons believe thisyet tremble. And why? Even because they have sinned against God, and expect at his hand their just punishment. Thou also as a sinner hast reason to tremble if thy faith go not beyond theirs, and extend to the work of his Son for thy salvation. Learn, then, O vain man, that the faith which produceth no works is dead. Was not Abraham our father justified by works when he offered Isaac his son upon the altar? And dost thou not see how faith wrought with his works? and that by works his faith was made manifest-or it was manifested that his faith was perfect. And thus we behold the Scripture fulfilled, which saith, Abraham believed God, and it was accounted unto him for righteousness, and he was called the friend of God. In this also thou mayest see that there is a sense in which a man is justified by works, (viz.-in the eyes of all who see works and understand their source) and not by such faith as he could possess without them. Likewise Rahab, the hostess, was not she justified by works, when she had received the messengers, and sent them out by another way? Could the Israelitish spies have credited her professions without the evidence afforded by her works? For as the body without the spirit is dead, in like manner, faith which produceth no works is also dead.

The argument of the apostle in this passage, does not at all militate against the doctrine of justification, but shews their intimate connection with justifying faith, bearing the relation of the fruit to the tree, and of the soul to the body, being the

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