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2. The humility of the Saviour. | sion, they came around him, and said, Pride cast down the angels from their "Show us a sign that we may believe." principality, and our first parents from As our Lord approached the end of their dignity, and is the besetting evil his course, as his provocations augof all our race, in one form or another. mented in number and violence, his Hence the plan of redemption is con- meekness was manifested in a corretrived, in all its parts, to exclude boast-spondent degree. "He was led as a ing, to secure the glory of salvation lamb to the slaughter, and opened not exclusively to God, and to hide pride his mouth." Not one word of bitterfrom man. Jesus was clothed with ness or reproach did he utter to the humility, which appeared in every part soldiers when they scourged him, of his deportment. To give a full view stripped him, crowned him with thorns, of it as exercised by him would require | fastened him to the cross, mocked him, a longer detail than consists with the and insulted his thirst. He endured limits of this attempt. I mention as the cross, and despised the shame. striking instances his selection of his first disciples and attendants chiefly from the class of working men-his repairing to the Baptist, his own harbinger, to be baptized by him in Judea, instead of sending for John, so that the surprised servant exclaimed, "Comest thou to me?"—his washing the feet of the apostles at the passover feast--and, perhaps above all, his invitation to Thomas at the manifestation of himself on the second Lord's day to the apostles, "Reach hither thy hand, and thrust it into my side, and be not faithless but believing." Here are lessons most attractive. May they engage our affections, and lead us habitually to walk humbly with our fellow men.

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4. Patience. The great end of the Saviour's advent to our world was, the redemption of lost men. For this purpose he became our surety, placed himself under the law which we had broken, obeyed its precepts, and underwent its awful penalty. He was, therefore, a man of sorrows and acquainted with grief," and sustained, from the beginning to the end of his substitution, our sins and our punishment. He endured the hiding of his Father's face, and the weight of his judicial displeasure, which to a holy, immaculate soul were most trying. "Father, if it be possible, let this cup pass from me: but not my will but thine be done." "I have a baptism to be baptized with, and how am I straitened till it be accomplished." Jesus set his face stedfastly to go up to Jerusalem.

What are our trials when compared with his? Our cross is light and sweetened by his; and every part of our thorny road has been smoothed down

3. Meekness in his intercourse with all. He endured the contradiction of sinners on his way to the cruel and ignominious cross. He bore much from the ignorance, and vanity, and prejudices, of his most attached and faithful disciples. Among his followers were professed friends but secret foes-among | by his feet. Let us be ashamed of our the twelve was a Judas. And among his open foes, some were eminent for guile and artful policy, endeavouring to entrap him with questions. Others manifested a cool, imperturbable malig- 5. Active labour. The first portion nity-as when after he had wrought of our Lord's life spent with his parents the most astonishing miracles, and had at Nazareth, till he was about thirty appealed to them for proof of his mis-years of age, is not detailed in the

discontent, and peevishness, and fretfulness, when we review the Saviour's road of trouble from his cradle to his cross.

CLAIMS OF CHRIST'S EXAMPLE ON US.

gospels. Joseph was a carpenter; and
if the testimony of those who could not
be ignorant of his employment if he
followed one, and who could have no
motive for misstatement, is to be re-
ceived, the great Maker of all things
worked at the same employment. "Is
not this the carpenter ?" Mark vi. 3.
Surely no Christian need be ashamed of
the lowest occupation, but endeavour to
honour it by diligence, by application,
by honesty, and by sobriety. "Not
slothful in business, fervent in spirit,
serving the Lord."

The public or ministerial course of our great Master was one of incessant toil. In about three years or little more, he traversed the towns and villages of Canaan which were then numerous and populous, from one end to the other, and in every direction, and He on both sides of the Jordan. preached in private houses, in the synagogues, in the fields, in the markets, and in the temple at the great festivals. He came to do as well as to suffer the will of his Father; to be the Teacher as well as the Redeemer of men; to finish the work which the Father gave him to do; to be obedient even unto the death of the cross. And dare we be idle in his cause and the salvation of men? "Be not slothful, but followers of them who now inherit the promises."

6. Deadness to the world and hea-
venly-mindedness. I need not dwell
on this characteristic of our blessed
Master. He was from heaven and
breathed its air; his heart and affec-
tions were above, and his purpose and
aim in all he said and did was to bring
straying men to his Father's house.

The riches, the honours, the rank,
the merely secular affairs of the world,
had no charms for him, and had no
influence on his conduct. In this spirit
he has left an example which we are
"Be not conformed
bound to imitate.
to this world." "Ye are not of the

world, as I am not of the world." All
that is in the world is evil. If we be
strangers and pilgrims, and seek a
better land, we cannot be devoting all
our time and power to the acquisition
of money, or the attainment of rank,
or the possession of civil authority.
Politics cannot have the chief place in
our hearts, nor can I reconcile likeness
to Christ in his professing friends with
the leading part which some take in
general or local politics.

This was not the temper or conduct of Christians for two centuries after Christ. They appear to have addicted themselves to the preaching of the gospel and the cultivation of a holy, moral conduct, and looked on these two, accompanied by divine influence, as sufficient to remove every evil in our fallen world. Let us try the same experiment, in humble dependence on the blessed Spirit, and we shall see in measure the same results.

Let us endeavour to estimate our obligations to follow Christ's example. They are addressed to the understanding, to the heart, and to the conscience. Remember the dignity of his person who has furnished this pattern, the very brightness of the Father's glory, and the image of the invisible God.

His obedience is at once our model, and the justifying righteousness with which God is pleased. His stripes are at once the atonement by which our sins are expiated, and the healing of our souls when viewed by faith. The Father has predestinated us to be conformed to the likeness of his Son. The Son has given himself for us, to redeem us from all iniquity, and to purify us to himself.

The Spirit saves and calls with a holy calling, and by the washing of regenera tion fits for the fellowship and service of God here and hereafter. My evidence of interest in his obedience as justifying me before God is my love and my con

272

BAPTISM IN THE HOLY SPIRIT, AND BAPTISM IN FIRE.

formity to it. My evidence of interest in his sufferings is my desire to be clothed with humility, and to cultivate that meek spirit which, in the sight of God, is of great price. A Christian is

-

an anointed person anointed with
Christ, having his mind, and tracing
his footsteps through this world's wil-
derness to a better land.
Liverpool.

J. L.

BAPTISM IN THE HOLY SPIRIT, AND BAPTISM IN FIRE.

BY PROFESSOR RIPLEY OF NEWTON, MASSACHUSETTS.

drawn from the meaning of the terms, will be confirmed. In Acts i. 5, the remark occurs, " John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." The fulfilment of this promise we find in Acts ii. 2, 4, 17, 18, 33, 38. A most copious imparting of the Holy Spirit's influence was granted, giving new light and courage to the apostles, and enabling them "to speak with other tongues,” that is, in other languages than their own. Thus were they baptized [immersed] in the influences of the Holy Spirit. In other words, abundant influences of the Holy Spirit were shed forth upon them, so that they might be said to have been surrounded by those influences.

THE term Holy Spirit is preferable to | Spirit, what has now been stated as the term Holy Ghost, as the word ghost is attended with unpleasant associations in many minds. The word translated with would be better rendered in; it is the same word, in the original, as is used in the beginning of this verse, and as is translated in in the sixth verse. But what is it to baptize in the Holy Spirit? This expression, which has occasioned so much difficulty, would be rendered, in a great measure, clear by referring to the radical meaning of the Greek word corresponding to our word baptize. The primary, radical meaning of this word in the original is, to dip, to immerse. As intimately connected with this primary meaning, the word also expresses the idea of a most copious imparting, inasmuch as one who is immersed in a fluid, most copiously partakes of it. To be immersed in the Holy Spirit, then, is to receive a most copious imparting of the Holy Spirit. By the Holy Spirit, we are here to understand those divine influences which were so abundantly imparted to the first Christians, making them truly of one heart, filling them with spiritual consolation, and enabling them, by pious example, and, in many instances, by miraculous operations, to stand forth as witnesses for the truth of Christianity, and preparing them for the glories of heaven. By a reference to the passages which speak of this baptism, or immersion, in the Holy

In Acts xi. 16, again occurs the same declaration of Jesus as we find in Acts i. 5, "Then remembered I the word of the Lord, how that he said, John indeed baptized with [in] water; but ye shall be baptized with [immersed in] the Holy Spirit." Immediately before this declaration, and as reminding of what the Lord had said, it is stated, that when Peter began to speak to Cornelius and his company, "the Holy Spirit fell on them as on us at the beginning." The imparting, then, of the Holy Spirit on this occasion, was the same as baptizing in the Holy Spirit. If, now, we turn to Acts x. 44-47, we shall find that when "the Holy Spirit fell on all

BAPTISM IN THE HOLY SPIRIT, AND BAPTISM IN FIRE. 273

them that heard the word" from Peter, they spoke "with tongues," that is, in other languages, "and magnified God," -a striking similarity to what occurred on the day of Pentecost; and clearly showing that to be baptized in the Holy Ghost, is to enjoy a most copious communication of divine influence.

There is another passage which may be brought into comparison with those already produced. It is in 1 Cor. xii. 13, "For by one Spirit are we all baptized into one body;" the idea of which words seems to be, that by our copious partaking of divine influences we have become closely united together, whatever may be our outward distinctions. Here no allusion is made to the bestowal of miraculous gifts, but to mutual love, and to the mutual participation of the blissful hope which the gospel inspires.

He will baptize you in the Holy Spirit, then, means, he will most copiously impart divine influences, which will be connected with signal bliss on earth, and lead to most distinguished bliss in heaven.

And with fire; he will baptize you with fire; that is, he will immerse you in fire. And what is the meaning of this expression? In the verse immediately before this, and in the verse immediately after it, the word fire occurs as meaning extreme misery. The word in this verse, then, most naturally has the same signification. In other places, fire is used as an emblem of punishment. See Matt. xxv. 41; Jude 7; Rev. xx. 14, 15, xxi. 8; Mal. iv. 1. To be immersed in fire, then, is to be overwhelmed in misery. The verse thus presents an affecting contrast. John declares that he himself had a comparatively inferior work to perform, namely, to call the people to repentance, and to baptize those who professed repentance, as a preparation for the Messiah, whose coming he announced. But soon the great Lord of the new dispensation

VOL. XII.-FOURTH SERIES.

would appear, and that with far greater authority than he possessed; HE would come with power to bestow the rewards and to inflict the punishments appropriate to the new dispensation; and as the result of his coming, on some would be most copiously shed tokens of divine favour, while on others would be most copiously poured tokens of divine indignation.

A similar instance of contrast in respect to the Messiah, though in less forcible language, occurs in Luke ii. 34, "This child is set for the fall and the rising again of many in Israel," that is, he will prove an occasion for the ruin of many, and for the exalted bliss of many, in Israel.

In still further urging this thought of separation, as to destiny, between the righteous and the wicked, John draws an illustration from the operations of husbandry, with which his hearers were familiar. In the eastern countries, the grain, when ripe, is deposited upon the threshing-floor, and after being trodden by cattle, or beaten out, is by the winnowing fan separated from the chaff. The pure kernels, separated from the useless mass, are laid up in the granary, the chaff and the stubble are committed to the flames. A similar award will be made by the Messiah. Discriminating between the characters of men, and administering with perfect rectitude the affairs of the divine kingdom, he will welcome some to bliss, and consign others to remediless woe. See Matt xxv. 31-46.

Fan; winnowing fan or shovel, by which the grain mingled with chaff was exposed to the wind, so that the chaff was blown away.

Thoroughly purge his floor; thoroughly The clear off his threshing-floor. threshing-floor was in some elevated part of the field; it was of a circular form, thirty or forty paces in diameter, having the ground beaten down and

levelled. Compare Judges vi. 37—40., verses 10-12, compare Mark i. 7, 8,

Garner; granary, storehouse. Unquenchable fire; fire that will not be put out, but which will make an utter destruction. In reference to the future punishment of the wicked, which is manifestly here spoken of, this expression cuts off the hope of their ever being relieved from it; as parallel with

and Luke iii. 9, 16, 17. Mark expresses the thoughts in a briefer form; Luke with the same fulness as we find in Matthew. We cannot fail to notice here, that certain and awful destruction awaits the impenitent, while to those who obey Christ and trust in him there will be safety and glory.

ASSOCIATIONS OF BAPTIST CHURCHES.

BY THE REV. THOMAS POTTENGER.

THERE is great uncertainty respecting the private gatherings of our churches the time when the baptists of this country began to unite in county or district associations for the advancement of religion and for the extension of denominational interests. Only a

few of them kept any minutes of their proceedings, or if they did the documents have perished in the lapse of ages; and in abatement of any censure that might be cast upon them for this omission, it is enough to plead the dangers which menaced their assemblies from high quarters, and the risks they must have run by keeping papers which their enemies might have used for their conviction in courts of law and before spiritual tribunals. Amid the gloom and the commotions which marked the early part of the seventeenth century these associations began to assume a visible form, and the state of public opinion did not render such a step prudent at an earlier period. Monarchs would have looked with a jealous eye upon assemblies of nonconformists and of baptists such as are under consideration, and primates would have alarmed the country with orations on the spread of heresy and the danger of the church. From the days of Henry VIII. down to the time of which we are writing even

were broken up by informers, by soldiers, and by magistrates: it is not likely, therefore, that men in power would have winked at public meetings of ministers and messengers who had come from different parts, and sometimes continued their deliberations for several days. For this, as well as for many other privileges, our forefathers were indebted to Hampden, Cromwell, and their compatriots, who threw themselves into the breach when Charles and Laud where marching on to absolute despotism, and never withdrew from the contest until they had placed our civil and religious liberties upon a solid foundation.

There is documentary evidence to show that in the year 1644 seven of the churches in London were united in these bonds of friendship, and to them was due the honour of publishing one of our earliest confessions of faith. On a small scale they were an association of churches having one Lord, one faith, one baptism, and one hope. Some of the Welsh associations bear the date of 1649 or 1650, and sundry churches in the west of England held their annual meetings at Chard, Wells, and Bridgewater, between the years 1653 and

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