were constantly and faithfully obeyed. If the congregation of disciples of Jesus have not the same authority in reference to his commandments, precepts, and institutions, delivered to them by his inspired apostles, with what propriety can it be designated "the pillar and ground of the truth ?" (1 Tim. ii. 13-15.) But the words of Jesus (Mat. xviii. 17-18) and Paul (1 Cor. v. 4-5) indicate that such authority is now in the church; not, indeed, to make laws or institute ordinances, but to see that what Jesus delivered to his apostles, and they to the world, be faithfully and rigidly obeyed by all who profess to be his. Thus Paul commanded the Thessalonians to stand fast, and hold the traditions they had been taught, both by word and in the epistle which he had sent to them. So, also, Jesus from the throne of his glory, recognizes such authority existing in the congregations, (Rev. ii.) reproves, and even threatens some of them for not duly exercising it for the honor of his divine Majesty. Seeing, then, that the church of Jesus is invested with authority to see that all his commands and institutions are obeyed, how can baptism, or any other command of Jesus, be of such a personal nature as to be left with every individual to decide as to his standing before God? Many there are who, like King Saul, conclude that they have fully obeyed the Lord, and that they are going on in the way of his commands, when at the same time they have neither confessed the faith, nor obeyed that appointed institution by which men are saved, and added | to His people. The congregation, then, is authorized to know that every one whom she receives has made the good confession of faith, that Jesus is the Christ, the Son of the living God; and that they have been immersed in water into the name of the Father, of the Son, and of the Holy Spirit. For it is not he who thinks himself baptized, but he whom the Lord Jesus by his apostles declares to be so, that is to be received by them. But when such an immersion has taken place, and the party added to the congregation, where is the scriptural uuthority for re-baptizing them into the "HOPE OF ISRAEL?" This is a position which we hold to be contrary to scripture, reason, and Then look at the consequences -A is baptized into Christ for the remission of sins, through faith in his blood: B proclaims something he calls the "HOPE OF ISRAEL;" A is rebaptized into it. C rises up in the congregation and proclaims the gospel, viz. the death, burial, and resurrection of Christ, (1 common sense. Cor. xv. 1-6) declaring there is but one baptism. Now what is the effect? If those present know that A has been twice baptized in the same congregation, can any one suppose that that congregation believes what it teaches? Thus, you see, by making baptism a personal matter, the standing of the congregation is affected and divided; and from what has taken place in some congregations, where there were good prospects of many additions from the world, these hopes are now blasted, and the sooner such a stumbling-block is removed out of the way the better. You are requested, by more than one of the brethren, to give this a place in the next HARBINGER. Your's for the truth's sake, P. B. REMARKS BY THE EDITOR. Dear Brother, In reply to your's of the 5th ult. permit me to say, that when the note to which you refer was inserted in the HARBINGER, the same facts were not present to our mind as are contained in your letter, and to which it refers. This is evident, from the tenor of the epistle. In reading the Old and New Testaments, it must be obvious that commands are given of a personal, social, and public character. To discriminate, then, is important. When Saul, the anointed king of Israel, was sent to destroy the Amalekites, the commission was given to him alone, and not to the congregation over whom he presided. As Jehovah's executive, he alone was responsible for the accomplishment of the work commanded to be done; and in this, like every other servant of God, he was put upon his trial. He became haughty, vaccillating, presumptuous, covetous, and disobedient—he failed to accomplish what the will of God had directed; and consequently he proved himself unfit for the office to which he had been anointed. But Saul alone, and not the congregation, was responsible; and therefore he only was reproved by the Prophet for his dereliction of duty (1 Saml. xv.) It is true, King Saul censured the people, as Adam did Eve, Eve the serpent, and the disciples of Jesus sometimes do their brethren, when, at the same time, they are themselves the guilty parties: but these evasions do not destroy personal responsibility. We agree that the apostles of Jesus rigidly taught and held fast to one Lord, one faith, one baptism-one God and Father, one Spirit, one body, one hope. But they were surrounded by gods many, and lords many; and of course there would be priests many, faiths many, hopes many, and soon baptisms many, as at the present time (1 Cor. viii. 4-6.) Now in the midst of so much confusion, how importent it becomes to apprehend clearly the supreme dignity and divine claims of the Lord Jesus, by whom all things are, and we by him, to the glory of God the Father. To attain this knowledge is a PERSO NAL obligation; as, also, are faith and repent- | that the world may know that thou hast sent ance and how baptism can be otherwise, we are at a loss to determine. me." A difficulty presents itself in your letter, viz. can a person be immersed into the name of the Father, Son, and Holy Spirit, being ignorant of, and not having faith in, the great facts of the gospel, yet in the exercise of sincerely pious feelings? That such occurrences take place appears to be incontrovertible. The state of mind now referred to may have been superinduced mainly, if not entirely, by false teaching, and an erroneous system of education. Nor do we see how it can be otherwise, so long as the present mode of preaching and teaching exists. In this respect, even the Baptists are very far behind the position they ought to have attained. The congregations of saints organized by the apostles and evangelists consisted of immersed, pardoned, justified, adopted, and saved believers, who first individually gave themselves to the Lord, and then to those who formed the congregation, according to the word of God. Hence those who were scattered abroad every where proclaimed the gospel; and, we infer, baptized believers, forming churches in every city. The Ethiopian eunuch was baptized in the wilderness, but to what particular church he was added, we are not informed. His faith, repentance, and baptism were entirely personal; and so they must be in every other case. A baptizer The apostolic plan of proclaiming the imparts nothing to the candidate: he is only knowledge of salvation in the remission of all an active witness in the ordinance. The con- past sins--of how the blessing may be obtaingregation of saints is, as you remark, "the piled and fully realized in the heart of the humble, lar and support, or ground of the truth." She is so in her confession that Jesus is the Christ, the Son of the living God-in her receiving and vindicating the Bible alone, as embodying her only rules of faith and practice--in her evangelists and teachers, her worship, institutions, in her bediscipline, spirit, and behaviour nevolence and love—in her zeal and fidelity in carnestly contending for the gospel once delivered to sinners, and for the faith and hope once delivered to the saints. In all these things she is, or at least ought to be, a distinct and brilliant light in the world. With reference to those who seek the fellowship of the church, the facts have to be ascertained, on credible testimony, that they have made the good confession that Jesus is the Christ, the Son of God -- that they have been baptized into His name, thereby obtaining peace and pardon through faith in his blood, and are henceforth determined to "do all things what soever he has commanded them"-to be stead fast in the apostles' doctrinc, in the fellowship, in the breaking of bread, and in prayers-to watch over one another in truth, forbearance, righteousness, and love, submitting to one another in the fear of God. Such we understand to be social Christianity. But the disciples of Jesus cannot properly discharge these obligations to the Lord, to each other, or to the world, without union, co-operation, and love. Hence the prayer of Messiah," That they all may be one; as thou, Father, art in me, and I in thee; that they may be one in us, believing penitent—is not prominently put before their hearers. On this important point, as well as on that of the resurrectiou from the dead and the glorious hope of immortality, too much is taken for granted; and many have been, and it is to be feared are now being, baptized into their pious feelings, imaginings, and so forth. Now supposing any of these parties discover their error, what is to be done?—who are responsible, the individuals themselves, or the whole congregation of the Lord? May such individuals retrace their steps, and obtain that of which they have not hitherto been made the partakers? We believe they may; not, indeed, with ostentation and vain-boasting, but in the humble spirit of the publican—the truc spirit of the gospel-and in the presence of two or three witnesses obtain a free and full pardon in the appointed way. With such, then, the congregation ought not to interfere; nor ought the parties thus acting to sit in judgment, and desire to impose the same line of conduct upon others who have already been immersed in the name of the Lord Jesus. These were the description of persons before our mind when writing the remarks which have called forth this correspondence. Reference is made in your letter to a rebaptism into what some appear to designate the " HOPE OF ISRAEL." We have no faith in any such re-baptism, simply because neither Jesus nor his apostles have given us any testimony on the subject; and we are surprised that any of the brethren, whether resident in PASSING REMARKS ON POPULAR QUESTIONS. MY DEAR FRIEND-I did not get the HARBINGER till after the 12th of last month, consequently too late for the paper herewith sent. I now thank you very much for your valuable letter in relation to the subject on which, in the full confidence of your love to man, I sought your help. It is likely that the friends of whom I wrote to you will go to Australia, perhaps to Port Philip; nevertheless, what you said on the subject of emigration in a general way is highly appreciated by them, and what you wrote on the United States in particular is likely to be of service to others who contemplate leaving this neighbourhood, and settling in that part of the world. I trust the hand of God is in all this to bring about his good pleasure towards inan-that all the ends of the earth may see his salvation. You and I, if the Lord should be pleased to lengthen our lives, will, I am persuaded, see days of darkness before this glorious age shail dawn upon us. Nevertheless we have to do what we can: if we are not to assist in building the temple, still we may prepare materials for it. Much must be pulled down before the faithful can build up. I have only glanced at the first two or three papers in this month's HARBINGER. That by T. West is excellent in reference to the spirit in which certain contend for truth--the self-sufficiency of many who seek to reform others by "irreverence and impertinence"- "efforts to be smart"kind of backwoods rudeness"- "the bowieknife of a carnalized strife". "the fustian and froth of sophistry and rant"-"the allpervading I." Surely "this witness is true;" and such men, and such means cannot work the righteousness of God. In a day like this, remarkable for good reasoning and bad conduct, for sound rules and corrupt manners-in an age when modesty herself is more ashamed of detection than of delinquency-when independence of principle consists in having no principle on which to depend, and free thinking not in thinking freely, but in being free from thinking; in an age when patriots will hold any thing except their tongues, keep any thing except their word, and lose nothing patiently, except their character: in an age when divines make many books rather than hold to one"and the people love to have it so ;" surely to instruct such an age is hopeless. Yet an upright Editor must remember that it is written, "But the people that do know their God shall be strong and do exploits; and they that under a stand among the people shall instruct many: but many shall cleave to them with flatteries" (Dan. xi. 32-35.) "The questions of the present age considered in their relation to divine truth," by J. G. LEE, are full of instruction to those who prophesy in sackcloth. What a picture has this writer drawn of the "kingdom of the clergy," as our old friend William Jones used to call this state of things. What, indeed, can the puny efforts of popular dissenters effect in bringing down such high things!" "Alas! Leviathan is not so tame: However, while such parties strive and jostle they frequently prove the happy means of awakening attention to the salutary instruction of " the college of fishermen," among some detached obscure individuals, little accounted of by any party. So that truth is never disconcerted in her grand design, let noisy parties behave as they will. As to the principle of the Church of England, nothing can be more opposed to the gospel of God; but the question is, whether persons who abjure that principle find themselves in other things saturated with opinions contrary to the gospel, to the degree that most dissenters are. I doubt it. Experience proves that those who come out from the evil principles of a national church and infant sprinkling, have most generally nothing else to come out from, as in the case of Baptist Noel; and why? Because their creed is made up of facts, not fiction-truth, not fable. They have not received the errors of high Calvinism, nor those of mystical experience, and other pestilential doctrines as are found amongst Huntingdonians, Wesleyans, and others. I believe that the teaching of many clergymen consists in telling people what the scriptures mean as to their plain literal sense; and though their teaching must needs be neutralized by the evil principle before referred to, yet it is not all of it avowedly opposed to the apostles' doctrine: whilst on the other hand the more like a dissenter any clergyman is, the worse his teaching is. I agree with J. G. Lee, that "God hath need of learned men;" and with a "Reformed Clergyman" in reply to his friend M'Cockle, in the MILLENNIAL HARBINGER of 1834:-" Place a thousand of your best laymen in the places of clergymen; and if in three years they are any better, then I am no prophet. They would be worse, if not as well educated: for, Sir, keep me from an ignorant man in office in Church or State. I quarrel with the system much more than with the men. Pigmies are pigmies still tho' perch'd on alps, After all, however, the most learned men in the wisdom of this world are sometimes quite "unlearned" in the best sense. The church, therefore, is in need of men "mighty in the scriptures," who, to use the words of that able writer in the BRITISH MILLENNIAL HARBINGER (R. R.) will insist upon a strict adherence to the express language of the scriptures in regard to every thing belonging to Christianity;" indeed, his paper in this month's number is above all praise. May it have the attention it deserves from true reformers. Yours, my dear friend, with esteem and thanks, for your Editorial labours and sacrifice. W. C. Upper Swainswick, Bath, Nov. 6th, 1849. QUERIES AND REPLIES. QUERY." Can a disciple of Christ traffic in ardent spirits ?" I answer no, for to him who deals in ardent spirits the most depraved class of men resort, and his occupation compels him to be in their society-conduct which God's word discountenances. "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful" (Psalm ii. 1.) "He that walkcth with wise men shall be wise; but a companion of fools shall be destroyed" (Prov. xiii. 20.) "Be not deceived: evil communications corrupt good manners" (1 Cor. xx. 33.) Many who frequent taverns purchase inebriating liquors while their families are in extreme poverty, destitute of food and clothing. It is possible, and even probable, that a disciple would, rather than lose his customers, sell to such characters. Would he not, in this case, be "partaker of other men's sins?" Oh, what debauchery and malignity, what feuds and bloodshed, and what thousands of untimely deaths, have alcoholic liquors occasioned! Is it possible that a disciple of Christ, who is to abstain from every appearance of evil," can traffic in that which is so productive of evil and destructive to his fellow creatures? "We may not sell," says Wesley, "anything which tends to impair health. Such is eminently all that liquid fire, commonly called drams, or spirituous liquors. All who sell them in the common way, to any that will buy, are poisoners general! They murder her Majesty's subjects by wholesale." the Lord preserve the disciples of Christ from the atrocious traffic in ardent spirits, and speedily deliver those who are involved in the evil, for the sake of Jesus who died for fallen man! Amen. Your affectionate brother, EDWD. EVANS, JUN. Penrallt, Llanidloes, Nov. 2, 1849. QUERY.-If baptizo means tc dip, if eis means into, and hudata as we know, meaus water-and if immersion be the true baptism, the proper and indubitable way to describe immersion would be baptizo eis hudata, or dip into water. Find that phrase in the New Testament, and I will be immersed.-J. MILLS. 66 Mr. Mills states that he will be baptized when any one can show him the phrase, baptizo eis hudata in the New Testament. Now if he waits till they do show it him, he will never be baptized; for the sacred writers never used such a shockingly ungrammatical and unidiomatical expression as baptizo eis hudata: for this phrase literally signifies, I baptize into waters," which is never found in the New Testament, the preposition eis not being employed as the connecting link between baptizo and hudor. Eis may be found in other situ ations, but never in this. Whenever the sacred writers use the word baptizo, they always place the word signifying water in the singular number and the dative case, connecting the verb baptizo and the noun hudor by the preposition en-expressed or understood. The preposition eis can never be understood to govern hudati instead of en, for eis always governs the accusative case- en always the dative case. Here are the examples of the phrase :1. Matthew iii. 11, Ego men baptiza humas en hudati-I indeed baptize you in water. 2. Mark i. 8, Ego men ebaptizu humas en hudati-I indeed baptized you in water. 3. Luke iii. 16, Ego men hudati baptizo humas--I indeed baptize you in water. 4. John i. 26, Ego baptizo en hudati — I baptize in water. John i. 31, Dia touto eelthon ego, en to hudati baptizon — Therefore am I come baptizing in water. John i. 33, All' ho pempsas me baptizein en hudati-But he who sent me to baptize in water. A disciple is to "pray without ceasing." He Acts i. 15, Hoti Ioannes men ebaptizen would be disposed occasionally to pray for tem-hudati (en being understood)-For John truly poral prosperity, especially under trying cir- baptized in water. cumstances. If he be a dealer in ardent spirits, what would he in this respect be praying for? Is it not that his fermented drinks should be rapidly consumed ? Yes, which in effect is praying for the deprivation of men's health, of their property, and of their domestic affections and enjoyments-who will finally become pests to society, disdained by God and man. May Now since the phrase BAPTIZO EIS HUDATA is not a Greek idiom, and neither grammatical nor idiomatical, and is not to be found in the New Testament, the only method of solving the question, is by examining the passages which are in the New Testament. We have cited the passages in which the words BAPTIZO and HUDOR are used. If the word BAPTIZO sigui or, fies to sprinkle, then the passages must read as follow: “I indeed sprinkle you in water;" "But he who sent me to sprinkle in water." Now though a man can be sprinkled with water, or have water sprinkled on him, he cannot be sprinkled in water, or into water. The last phrase would be nonsense. The word "sprinkle" does not make sense in these passages · the word immerse" does. But there is other evidence as to the method of baptism. The Apostle Paul uses baptism as a comparison to burial-" Buried with him by baptism" (dia tou baptismatos.) Now when a person is buried, the whole body is covered with earth; therefore, if the apostles' compaparison be correct, baptism is the burial of the body in water -the whole body is hidden beneath the water: but if baptisma signifies a sprinkling, then the apostle's comparison is manifestly incorrect, for no person can be buried by having a little earth sprinkled on him. Baptism, therefore, if Paul's comparison be correct, can only be administered by immersion. J. G. LEE. -- QUERY.- Will you, or some of your correspondents, give us the best light they can on 1 Cor. xv. 28, and also on verse 29? W. G. The meaning of the first passage seems to be to the following effect :-Now when all things are subjected to him, (Messiah) then even he himself shall be subject to him, (Jehovah) who for a time subjects all things to the Son-that Jehovah may finally be all in all, as He was before Adam sinned. This passage, to some readers of the New Testament, seems difficult of comprehension, especially to regard it as conveying a full recognition of the divinity of Messiah for ever. To speak of the Son being in a state of subjection to the Father, does not suit the ideas of some men. Such a subjection was not originally approved by Adam, when tested by a simple law. It is not for us to know in the present world, what high behests will be given to saints and angels in the immortal state, to which, with the second Adam at their head, all will joyfully and gratefully submit. Sin and death being destroyed, and all enemies under His feet, the Son shall resign the kingdom to God, even the Father; but He must now reign until the enemies of God and man be overcome. Then shall Messiah, the seed of Abraham, born of a woman, the Son of God, the Son and Lord of David, clothed in our nature, appear as the Head of a new creation! Will He not, in this immortal school, be the teacher, guide, and commander of this glorious community, redeemed from an unclean, helpless, and corruptible state? If, when on earth, surrounded by the most malignant enemies, he officially learned obedience by the things which he suffered - manifesting, at the same time, his own and his Father's glory -will he not, when contemplating the blissful results of his humiliation, and all-conquering power and love, in the salvation of millions, with divine benignity and majesty, delight to be in subjection, that God may be all in all? Whether these remarks will give any additional light to the mind of our inquiring friend, is not for us to say. It is important, however, for us to take heed that we so walk as to please God, that we may be accounted worthy to attain to a resurrection from among the dead, and that we be not put to shame by him at his coming. With regard to the 29th verse, "What shall they do who are baptized for the dead,” we can only answer it in the following way :-In the church at Corinth there were some, perhaps many, who contended that the Lord Jesus Christ was still dead, in his grave, and had gone to corruption as an accursed malefactor, and that there would be no resurrection from the dead. Yet these parties had been such simpletons as to be baptized into his death! Now the apostle puts the interrogation-what shall these and all others do, who act so senseless a part, if the dead rise not? J. W. ITEMS OF NEWS. BETHNAL GREEN, NOVEMBER 19TH.--On the 15th instant we had the gratification of immersing into Jesus two disciples, whose affections were previously arrested by the love of God in Christ Jesus our Lord. They, with the rest of the brethren, are rejoicing in the good hope. On Lord's day morning two others were added to our number; they are known to Brother Black and others of the London church. Until lately they have met together in their house as a church. We are in hope of further additions. May they be such as shall be saved in the great day. It is an important work to instruct men, so as they may have a joyful entrance into the church on earth; but how vastly more important is it to teach all things whatsoever our blessed Lord taught, concerning his kingdom and glory. We feel the necessity of great watchfulness, gentleness, and love, since the world is ever on the alert, scanning our words and actions, and would not fail to heap calumny upon our names, wherever the slightest occasion appears. W. WARREN. LEICESTER, NOVEMBER 20TH. - Beloved Brother: Since you lectured here, we have had the pleasure of immersing a female, some sixtyfive or seventy years of age. Her faith was strong in the Lord, and though feeble in frame, her courage was remarkable. She is now going on her way rejoicing, in the warm radiance of the reconciled countenance of God, "whose loving-kindness is better than life." How awfully pleasing to behold one well nigh the verge of the grave, spring into a new life! How solemn the transition-yea, how sublime |