BE PUNCTUAL. VIEWING this exhortation in a very important light, I would earnestly request the serious attention of the brethren to it for a few minutes, even should they deem it very unimportant, and I hope my reasons will be seen in the sequel. I shall illustrate the subject by a fact, to the truth of which I can testify. A friend of mine who was very zealous in the cause of Christianity as taught in the Bible, was anxious to give and receive good; and to effect this great object, he often travelled from place to place. He was very punctual in worldly matters, but more particularly so in affairs of religion. He often sighed when, the time for meeting having passed by, only a few of the people were present, an hour or more elapsing sometimes before all were assembled. One day, as he was travelling to a strange place in a rural district, during the most busy season of the inhabitants, he thought that many would be behind time at God's house, and that they might suppose they had good reason for being late. But better things were in store for him, to cheer his heart and refresh his body; for, although there was no steeple-house or clock to tell these poor people the time-they were only earning from 6s. to 8s. per week yet they were all present, as one man, exactly to the hour. I suppose the sun was their director, reminding them of the Sun of Righteousness, and perhaps their hearts were warmed by the way, as they talked of the decease which he accomplished at Jerusalem; and therefore they would not tarry, but haste to break the loaf with Jesus for their guest. Judge, then, if you can, how the love of my friend's heart was warmed towards those brethren, when he saw them in their places almost before the time, rather than after it, anxious lest they should lose one crumb of the word of life that might drop from the lips of any brother previous to their arrival; or, lest they should lose one opportunity of joining in the song of praise to Him who has bought us with a price. Oh! how great the price! And they continued from morning till night in the fellowship, breaking of bread, exhortation, and preaching the gospel to about five hundred twice in the day. Let the example of these excellent brethren stir us to love and good works. Are we as lights shining on a hill? Do the people around us wonder what time we begin our meetings, because they see one go in at one o'clock, another at a quarter past, and so on? Or do they know the time, but think what is said there cannot be very important, or the people would not be content to go so late? Does it look as though we were hungering and thirsting after righteousness, when we go to our places of worship ten minutes or a quarter of an hour after time? Suppose I prepare a feast, does it look as though my guests felt their need of food, or appreciated my society, if they straggled in one after another when we had commenced? Surely not! It would show great indifference and coldness of heart towards me. How much more in us, then, who have cost the Lord of life and glory an earthly career by no means enviable, for He said, "The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head." He wandered about among the mountains by night, when the dew was falling thick his meat was to do the will of God, and it would seem that it was his rest too. Shall we, then, think it too great a sacrifice to rise earlier, if needful, to accommodate some of our brethren, whose convenience it suits to meet at an earlier hour than our inclination dictates? Jesus walks in our midst, and if he perceive this fault in us, will he not say, "I would ye were cold or hot, and because you are neither cold nor hot, I will spue you out of my mouth." Mark, also, brethren, the disorderly appearance of this bad habit and practice. How annoying to those engaged in any part of the service! "If ye have done it unto one of the least of these my brethren, ye have done it unto me.' "Let us avoid the appearance of evil, and have all things done decently and in order." Will it increase our happiness to leave all the burden to those who are willing to work, without putting our little finger to help? "Let us bear each other's burden, and so fulfil the law of Christ." We know that union is strength. Our presence is as much needed at the beginning as at the end of a meeting. "Example is better than precept." If we are late, we encourage others to do the same; and it is a fact, that such conduct begets, to a certain degree, a cold and indifferent spirit. We must - "watch and pray, lest we enter into temptation." Time is precious the past will not return. "If we confess and forsake our sins, God is faithful and just to forgive us, and to cleanse us from all unrighteousness." Persevere, then, brethren, and let us be free from this fault. What has been done, may be done again; and though I would not cite the example of the before mentioned brethren as our standard, knowing that the example of Christ is the goal we aim at, yet one congregation was reminded of the benevolent Macedonians, and another of the studious Bereans in the olden times. If we are benevolent and studious, let us also be punctual. "A word to the wise is sufficient." With many thanks to you for your attention to the precept, and earnestly begging you to practice it at all times, Your's in the hope of eternal life, A CONSTANT READER. CORRESPONDENCE. CHRISTIAN DUTY IN THE PURSUIT - BELOVED BROTHER, I have been for some time a reader of The Harbinger, and have never failed to derive both instruction and pleasure from its perusal. Indeed, I am convinced that the amount of light thrown upon the Living Oracles by its instrumentality or rather, the extent to which it has succeeded in withdrawing from the Sacred Teachings the base alloy of man's doctrine, and thus allowing the light of heaven to beam in all its native brightness upon the benighted heart and intellect of man -has done more for extending the influence of Christianity, than all which sectarian blindness and prejudice, even though mingled with much zeal and earnestness, has effected in the course of ages. It is not my intention to draw comparisons, but, as it appears to me, to speak the simple truth. But and is it not strange?-with all its desire to spread the truth, and with all its evident power to do so, is mixed up a weakness common to humanity, and as yet, speaking broadly, characteristic of all men, even the best. Experience, the philosophy of events, the examination of self, Christianity even, have rarely eradicated this deep rooted I - from our nature; and even the meekest, pute in a world as ready, almost, if not sion to humanity, without turning aside altogether, to applaud evil-doing as at the call of self-love or the desire of well-doing? Away with such an idea man's praise. Let them ever seek truth as worldly reputation, if, to gain such, | earnestly and patiently, thankful for aswe lose the approbation of God! Let sistance, and ever ready to give it-not, us trust our all to God's unfailing word. for argument's sake, entering into disHe will assign us our proper place in putes which only end in the estrangeHis universe, when the time comes. ment of friends, and, it may be, in a bitHis approbation is worth seeking after, terness of spirit which is at once the because He sees all sides of the picture evidence and fruit of wrong-doing. -our outer and inner life. Leaving I have observed, as I doubt not others the principles of the doctrine of Christ," have too, that those concerned in an arsays the apostle, "let us go on towards gument are generally blind to truth. perfection," &c. Let us rejoice in being They are too much interested in overemancipated from the reign of the prin- coming their opponents, to see their ciple of evil, of which Satan is the ru- own weakness; and, indeed, in the naling spirit, and continue to be willing ture of things, can scarcely be convinced and obedient subjects of that King who of error. Moreover the practice of dewas once crucified, but now sits upon bating begets an argumentative spirit, his Father's throne, reigning over what? which is very detrimental to the person -Nothing? No, but over multitudes mastered by it, and in a Christian may who voluntarily submit themselves to do much evil. It has done much evil. his laws, and whose kingdom will extend Indeed, by mere argument, the Word of and extend, until willing multitudes in God has often been made to seem to every land shall "bend the knee, and mean anything but what it plainly says. lift the heart" to King Jesus, and Sophistry has built theories from the his determined enemies shall be forced sacred page, utterly at variance with its to submit to his authority. The word doctrines; and to such an extent, that of God is the sword of the Spirit - the if the Word of God could be obliterated, weapon He uses to gain his victory it would have been so. But, blessed over evil to implant the principles of be God, even when almost smothered love to God and man, instead of love to beneath the mantles of man's foolself. Powerful is this Word of Life, ish theories, it has still, in spite of unsharper than a two-edged sword. Words belief and obstruction, shed a blessed are ever powerful-winged arrows are influence over mankind, and we have they, carrying desolation and death still the pure and unadulterated Word. with them! Oh, how often have they Seeing, then, that in the providence of done so; or, from spirit to spirit com- God such is the case, let not those who municating good to good. We have are His professed followers, and who seen-we have felt their power: a suffi- are actuated by love to God and man, cient reason for their being well chosen! be so blind as to endeavour to substitute Look to Jesus, the personification of all their own for the DIVINE TEACHING. that is high and holy in the humblest Let them not be so foolish as to suppose guise. Listen! Amid all that is calcu- that by them the truth stands or falls; lated to call forth retaliation, He still but rather let them labor to do good, says, Peace. While the threatening by extending the knowledge and inculcloud of man's malice and rage is low-cating the practice of the great truths of ering over him, He is still looking forth Christianity, instead of spending their on humanity with tender love. While time in lengthened articles upon words. reviled, persecuted, and calumniated, The subjects of the loving and lowly He still pursues his course unmoved, Jesus should humble themselves, and and fulfils his mission; and even to the uphold His authority. last, when nailed to the accursed tree, He prays for his enemies. Triumphant He rises from the grave to which they had consigned him, to assume that position in God's universe of which He was worthy, and to crush for ever those enemies who had momentarily triumphed over him. Let all who are the true followers of Jesus prosecute their mis A. CRAIG. TRACTS ON "THE OBEDIENCE OF DEAR BROTHER,-I enclose two tracts to which I beg your special attention. I do not expect that you will acquiesce sup "I AM one of those who have been taught to think that prayer was nearly everything. I mean that hardly anything else is necessary to constitute a man a Christian; and posed that the teachers of religion always taught alike. I concluded, however, to look into the Bible and see how they used to teach, and I must confess, I was perfectly astounded at the teaching of those illiterate men who first taught the Christian religion. I kept looking for them to tell the mourning sinners to whom they preached to pray, and come and be prayed for; but what was my astonishment, after reading all the famous sermons recorded, that not one of them ever told sinners to pray, or to come and be prayed for! "Thinks I to myself,' I have certainly missed some place. So I concluded to go back to the very beginning; and went back to John the Baptist, and directly I found the place where the people began to inquire of him what they must do, 'thinks I to myself,' this is certainly the place to find what he told them to do; but he said nothing about their praying or being prayed for. Then I concluded I would examine the teaching of Jesus himself. So I turned to a good many places where he taught multitudes, and what was my astonishment that at none of these large meetings, although there were a great many sinners present, he never said a word about their praying or coming to be prayed for! Then I found a place where a young man asked him, 'What must I do to obtain eternal life ?' thinks I to myself,' if this young man had been to meeting as often as I have, he would have known that he ought to pray. But what was my astonishment that the Great Teacher did not say a word to him about praying or being prayed for! Then I concluded to look over the Apostles' teaching once more; and directly I found the place where a great multitude of sinners asked what they should do (all the Apostles being present) again I was astonished that they neither told them to pray nor to be prayed for! tional remarks are offered to the serious consideration of the reader. The old way is the best. The primitive teaching incomparably excellent and successful, .e. the doctrine and practice of the Great Teacher-the Teacher sent by God -- with which precisely corresponds that of his forerunner, and of his apostles. The common practices of telling the ungodly, the disobedient, to pray, and of inviting such to take part in divine worship, are species of the new lights of the present day, which every true disciple of the Light of the world shouldlabor to extinguish. What, then, did John the Immerser say to those who came to inquire what they must do to be saved? 'Bring forth fruit," said he, "answerable to amendment of life" (Matt. iii. 8.) What said the Great Teacher to such an inquiry? "If you would enter into life, keep the commandments" (Matt. xix. 16,) &c. What said the Apostles, under the immediate direction of the Holy Spirit, when the multitude, being "pricked in the heart" under the convincing discourse of Peter, cried out, " Men and brethren, what shall we do ?" They did not tell them to pray, for neither the example nor the instructions of their Lord and Master had taught them so, nor were the inquirers in a position to worship God before they had "obeyed the gospel.' The Apostles did not tell them to believe; for, had they not believed, they would not have asked such a question. 'Repent," said they, "and be immersed every one of you, in the name of Jesus Christ, for the remission of sins," &c. (Acts ii. 37-38.) Baptism "FOR the remission of sins!" Is that a doctrine from heaven or of man? Will the reader answer this question, after turning to the following ?-Mark i. 4; Luke iii. 3; Acts ii. 38; xxii. 16; Col. ii. 10-13," &c. If the hearers of the gospel 1800 years ago, were directed to be "immersed for the remission of sins," after they had believed the testimony, how can such in our day obtain pardon in any other way? Have you been taught that pardon is received on believing? Search the Scriptnres, and you will discover that there is no more authority for this more than for the pernicious practice of directing the disobedient to pray. 66 "The way to heaven is straight and plainBelieve, repent, be born again.” Every one who is "born of water"—who goes "down into the water"-in an obedient state of mind, i.e. with a disposition "to fulfil all righteousness," (Matt. iii. 15) may receive the pardon of past sins, in the firmest faith, founded "Thinks I to myself,' our teachers are a upon the most direct, clear, and positive statelittle wrong in telling sinners to pray and toments of the Christian Scriptures. be prayed for. I noticed, as I passed along, that Jesus and his Apostles taught religious people to pray-such as were called disciples, saints, &c-but never told sinners to pray or come and be prayed for !" The above was inserted, several years ago, in a popular periodical. The following addi Far be it from the writer to depreciate faith, prayer, or any other requirement or institution. Without faith it is impossible to please God." And so also without prayer. Every man and every duty in its own order. Faith must precede obedience. Obedience must precede worship. The earnest desire of the writer is, that the reader may renounce the inventions and "traditions of men,' 39.66 obey the gospel," and aid in calling others to "the obedience of faith." (Mark viii. 5-13; Rom. x. 16; xvi. 26.) W. D. H. WHAT SAITH THE SCRIPTURES? WOULD that all who profess to be Christians, and all who desire to be such, would institute this inquiry in reference to every item of faith and practice! The reader is earnestly requested to do so, while the writer will show what the Scriptures do not, and what they do say on the question of BAPTISM, and certain kindred subjects. After the most careful and honest investigation, the writer is bold and confident in asserting, 1. That there is neither example nor precept, in the Christian Scriptures, for the baptism of infants. Infant baptism is not from heaven, but of men. Its practice is the occasion of disobedience to a plain and positive command of God! 2. The sprinking of an infant or an adult, is not the baptism of the New Testament. The Greek word bapto, is allowed by the most eminent scholars to signify immerse, and is never translated sprinkle. 3. Every sinner is called upon to be baptized (immersed) for the remission of sins, in order to union with the Saviour and his church. The Apostles did not say to an ignorant or ungodly person, as do the religious teachers of the Baptist denomination, "You are first to pray, then to repent, and then to believe, in order to obtain pardon, and then you are to be immersed." Nor as the Independents, Methodists, New Lights, and others, who first enjoin baptism, (?) then prayer, repentance, and faith, in order to, or "for the remission of sins," &c. But they called upon all first to believe, then to repent, and to be immersed for the remission of their sins; and then they introduced such to the peculiar privileges of the church, viz. the teaching, the breaking of bread, the fellowship (contribution), and the prayers (Acts ii. 42.) The Baptist order is-1, Worship; 2, Repentance; 3, Faith; 4, Pardon; 5, Baptism, &c. The Pædo Baptist-1, Baptism; 2, Worship; 3, Repentance; 4, Faith: 5, Pardon. The New Testament-1, Faith; 2, Repentance; 3, Baptism; 4, Pardon; 5, Worship. Reader!" Believe not every spirit, but try the spirits, whether they are of God," &c. (1 John iv. 1.) a. The Spirit of God calls upon believers to "be baptized for the remission of their sins, &c. b. The Baptist spirit calls upon those who say that their sins are remitted, to be baptized! And c. The Pædo Baptist spirit calls upon those who say that they have been baptized, to repent and believe! "To the law and to the testimony," therefore, "for if they speak not according to this word, it is because there is no light in them" (Isa. viii. 20.) The most serious and unprejudiced attention of the reader is earnestly solicited to the following statements 1. The Christian Scriptures furnish no promise of pardon in answer to prayer; the conditions are faith, repentance, and baptism. The reader who doubts this, is recommended to search for examples of unbaptized persons being directed to pray, from the establishment of the Christian church on the day of Pentecost. (Acts i. to Rev. xxii.) And to read Mark xvi. 16; Acts ii. 37-38; Rom. iii. 7; Col. ii. 10-15, &c. 2. No one is authorized to worship (God) the Father, till he enters the church of (Jesus) the Son. When the Jews came out of Egypt, and had been baptized into Moses, God gave them, as his church, certain laws from Mount Sinai, which were prefaced with the promise that, if they would obey, they should be a kingdom of priests, i.e. that they, in distinction from all other nations, should be privileged to worship Jehovah! In allusion to this, Peter, having opened the church ("the kingdom of heaven") says to the members thereof, "You are a royal priesthood" (1 Peter ii. 9.) John says that he who has washed us from our sins, has also "made us kings and priests unto his God and Father" (Rev. i. 6), i.e. that the members of the Christian church are thus brought into a position to worship God; for it was to these that John addressed himself. And the matter is, perhaps, made still plainer by Paul, in his Epistle to the (converted) Hebrews. In chapter x. 19-22, he shows that Jesus is a High Priest before the throne of God, for the church. If he is a priest for mankind-for such as are, and such as are not in the church-then would the Apostle have stated it so. Moreover, in verse 22, he shows that those who are in a position to "draw near to God," are such as have been baptized, and whose hearts have been freed from a guilty conscience.* On earth, he prayed, not for the world (John xviii. 9) but for the church. In heaven he does likewise. Again, if sinners can come to God without a mediator and priest, Paul need not have exhorted (the house of God) the church to "draw near to God in this new and living way." But even as no Gentile, from Moses to Jesus, could approach or worship God, until he had become a proselyte, and entered the church; so cer * On the connection between baptism and a good conscience - a conscience freed from guilt, see 1 Peter i. 21. |