your question; but if you succeed, they will refer to the traditions of their fathers, as the source of their acquaintance with the great spirit that animates and controls the universe.

Atheist. I think, Mr. Christian, that you are likely to have the best of it, although, whether the idea came from above or arose from the gulf beneath, seems to me, to be of slight importance. But my reason for arresting you at this stage is the following: It strikes me that Mr. Deist and I will play but a sorry part if we have to listen to you and the Natural Theologian making long speeches to each other; on the contrary, if we are continually interrupting you by striking in with our own views, the discussion may become too passionate and too protracted. The plan I have to suggest is, To rear or find an oratory, from which we may in succession propound and illustrate our several schemes, without interruption.

Deist.-Most cordially do I concur in this last suggestion, and I may add, that as it would be extreme folly to deliver orations without hearers, we had better give general notice to our friends and society at large, that their presence would be acceptable.

Natural Theologian.-The matter grows serious, yet conscious that truth cannot eventually suffer, I give my assent to the proposed scheme.

Christian. I rejoice in it, and will be one of the speakers with one stipulation, viz. That I have the privilege of delivering the last oration. Your own order you can arrange as you please.

(Omnes.) Agreed.

(To be continued.)

LETTER FROM HARROGATE.

Harrogate, December 15th, 1843.

DEAR BROTHER COLLINS.-I understand the article on "Justifica. tion by Faith" in the October number of the Christian Messenger, vol. vii. was written by you. Iu it there is an extract from the work of a Wesleyan writer on "Christian Perfection." Will you favour me with the name of the author, and from what page of his work the extract is taken, as there is an individual in this place very well acquainted with, and favourable to, the Wesleyan body, who positively affirms no such doctrine was ever taught by the Wesleyans, and that it is a falsehood of your own making for the purpose of lowering the Wesleyans in the estimation of the public. I hope and trust for the

truth's sake, you will furnish me with evidence of the authenticity of the extract, by so doing you will greatly oblige,

Yours in hope of the gospel,

THOMAS ELLIS.

P. S. I am connected with the disciples of Jesus Christ in Harrogate. Our number is small, but thanks to our Heavenly Father, we live in unity and peace among ourselves. We are very much despised and spoken against, but we must endure hardness as good soldiers of Jesus Christ, for he suffered leaving us an example that we should follow his steps. T.E.

REPLY TO THE ABOVE.

Hull, December 18th, 1843. DEAR BROTHER ELLIS.-I enclose you the pamphlet from which I extracted the passage found in the article on "Justification" in the Messenger for October last. I met with it in a Methodist family, and have now succeeded in borrowing it to send to you. Unfortunately the title page is lost which prevents my giving the name of the author; but that it is written by a Wesleyan I have not the slightest doubt, for the very subject of the book, "Christian Perfection," or entire sanctification, exactly as it is advocated there, is a doctrine peculiar to Wesley's followers and is held by no other sect. Among Wesley's followers, I include, of course, the various divisions of Methodists, who all agree, however, on doctrinal points. Were it possible, however, that the tract was written by some one not a Methodist, I should yet maintain that by attributing the statement in the extract in question to one of their body, I do not misrepresent them; for it is a correct view of the state of things among them. From having been formerly for many years a member of their society, I know from observation, that numbers among them are for "weeks, months, and even years," without obtaining what they consider pardon or justification, and that they are mystified and puzzled about "the nature of faith." The Wesleyans, like the author of this tract, recognise four different classes of persons in their societies, for each of which peculiar hymns are appointed in their hymn book, as any one may observe by paying attention to the titles on the top of the pages and the tenor of the hymns themselves. We have first, hymns "for mourners convinced of sin," who are seeking for pardon, but not yet supposed to be justified or believers. Second, for "believers" (see p. 185) in various states of experience, " praying," "fighting," &c. these are supposed to be justified. Third,

Do

for those who are 66 seeking for full redemption" or entire sanctification, and fourth, for "believers saved," who are supposed to have obtained a freedom from all sin. During the visit of an American "revivalist" to the Wesleyans in this place, in conformity to this classification, there have been some meetings held in which there was a separation of these four classes into the four corners of the chapel that through praying, &c. the "mourners" might obtain pardou, and the "believers" might obtain a freedom from all sin. These views of Christianity, I venture to say, were unknown in the world before John Wesley arose and substituted experience" for the Word of God. The entire absence of such distinctions, or cases in the apostolic times, might surely lead every reflecting Wesleyan to pause and examine his system carefully with the Scriptures. Those who are only "seeking" pardon, are not recognised by the hymn book and the sermons of Wesley as believers, and yet such characters exist in great numbers in their societies. they consider their societies as Christian churches, similar to those in the time of the apostles? If so, then we have the strange anomaly of believers and unbelievers (according to their own system) equally partaking of religious ordinances! If they do not claim for their societies the Scriptural denomination of "churches," pray what are they? I never yet could ascertain. The disciples in the primitive churches were addressed in general and without distinction by the apostles, and were taught to consider themselves as pardoned, justified, sanctified, reconciled, adopted, and saved, as brother Campbell has fully proved in his Essay on Remission of Sins. Let your Wesleyan acquaintances examine the following passages, which are but a few out of the many that might be produced: Eph. iv. 32; Col. i. 14; 1 Cor. iv. 11; 2 Cor. v. 18; Gal. iv. 6; 1 Cor. i. 18; xv. 2; from which they may clearly perceive how their society, with its numerous mourners and seekers" differs from the ancient churches in which there could be no such class of persons consistently with the above named Scriptures, and others. Let me seriously ask them if it does not result from their having set aside God's appointed institution of baptism, which was the ancient line of demarcation between the church and the world?

Yours in the hope of the gospel, J. G. COLLINS.

A WORD OF ADVICE.

"AND when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus."-Acts ix. 26-28.

"And when he (Apollos) was disposed to pass into Achaia, the brethren wrote exhorting the disciples to receive him."-Acts xviii. 27. "Do we, as some others, need epistles of commendation to you, or letters of commendation from you?"-2 Cor. iii. 1.

"And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.”—1 Cor. xvi. 3.

"Receive him (Epaphroditus) therefore in the Lord with all gladness; and hold such in reputation."-Phil. ii. 29.

BRETHREN, the reason why we have selected and arranged the above passages from the New Testament is, that the practice of the primitive churches refering to brethren visiting, or intending to reside permanently with the congregations at a distance from those with whom they have been in fellowship, may be put into more general operation among ourselves. From want of attention to this very salutary practice, many of our brethren have been grossly imposed on by vile and unprincipled impostors, while others of the most unimpeachable and upright character have been refused, or looked on with suspicion, not being furnished with a letter of recommendation from the congregation with whom they were in fellowship. These evils might easily be obviated if all our brethren would act on the principle involved in the passages we have recorded. Thus

1. Let every brother, when he intends removing from one locality to another, who has not a Barnabas in the place whither he is going to present him to the elders or brethren, provide himself with a letter of commendation from the church he is leaving. This is surely no difficult matter.

2. Let the elders, or brethren, require of all strangers who visit them, letters of recommendation, or a Barnabas to introduce them.

A word to the wise is enough.

G. C. REID.

DR. STRAUSS AND GERMAN THEOLOGY.

WE have fallen upon solemn and eventful times. Diseased speculations and unholy deeds are rushing before us with unexampled velocity, confusing and darkening the stage of time, where the drama of life is performing. It is true that we have had periods of greater physical turmoil; animal passion has kindled into fiercer fires; war has thundered in more dissonant tones, and the blood of the slain has flown in a stronger tide, through wider and deeper channels. But never had we a period when the strife of opinion was so rancorous, or the desolation of mind so dreary. Man, as he has been constituted by the Godhead, is a physical, intellectual, and moral being, and the harmony of his nature depends upon the manner in which the balance is preserved; when the propensities are ungoverned, and the animal man gains the ascendancy, man degenerates into the brute. We have had ages when the tendency of humanity seemed to be nearly all in this direction, when the sons of men were perpetually gathering in dense hosts for carnage, revelry, plunder, and licentiousness; when the savage frenzy for strange adventure, and warrior fame, destroyed all relish for serene contemplation, and silenced with harsh bray the voice of household melody. When the intellectual faculties are alone cultivated, and gain supremacy, man is assiinilated to the fiend, or evil spirit. For what is Satan himself but a stupendous intellect without moral principle-without that reverence for God, that love of truth, and that pursuit of holiness which conserves and sanctifies mind. When the moral sentiments are enthroned, when intellect and animalism are strictly subordinate, acting merely as the ministers of conscience and the agents of truth and goodness, then man is in his proper position, conforming to the supreme will, and advancing in the divine nature. Then it is, that man begins to resemble God, and angels delight to acknowledge him as a brother.

But alas! we are not in an age of the third and glorious condition, but in rapid and tumultuous transition from the first to the second. This is manifest from the manner in which intellect however wild and inconsecrate, is garlanded and deified by society. Any splendid mind, however vile and loathsome in moral tone, may fill the trumpet of fame