church, and the gates of hell shall not prevail against it. And I will give unto you the keys of the kingdom of heaven; and whatsoever you shall bind on earth shall be bound in heaven, and whatsoever you shall loose on earth shall be loosed in heaven." Again-Jesus makes another promise indicative of the same commencement of his kingdom(Acts i.) "You shall receive power after the Holy Spirit is come upon you; and you shall be witnesses for me in Jeru salem, and in Judea, and in Samaria, and to the uttermost parts of the earth." Are we not, therefore, by the highest authority, constrained to look to Jerusalem, to the day of Pentecost, to the apostle Peter, to understand what the new law is; what the gospel means; and how sins are to be remitted to men of all nations during the present administration? No wonder, then, that we have given a new emphasis to the second chapter of the Acts of the Apostles, inasmuch. as the Messiah and his prophets send us to Jerusalem, to Pentecost, and to Peter, for the law of remission. Can we then, possibly err in regarding Peter's sermon as the opening speech of the gospel age? We must, then, examine it with the greatest care. The synopsis given of it by Luke is very brief, yet it gives the great points. These are, the death of the Messiah, his resurrection, ascension, and glorification, with the descent of the Holy Spirit. These five points are all set in a clear, distinct, and authoritative form, before the great assembly. By the revelations of that day, three thousand are convinced of sin, righteousness, and judgment; and, with the most intense and agonizing interest and feeling, inquire what they should do under the new aspects opened to their consideration. The answer given is such a one as would have been given to the whole world, had it been present and united in the all-engrossing question propounded. It is the gospel in its perceptive form, with its promises annexed. Having already believed the facts stated—the testimony of the holy twelve, sustained by the demonstration of the Holy Spirit-the imperatives uttered by Peter, foreordained to open the new reign, indicate all that was necessary to be done to secure the benefits of Christ's death and resurrection-pardon, justification, and the Holy Spirit. The answer given by Peter, (Oh that it was written in all languages, and proclaimed in every human ear, with all the authority of apostles and prophets) was in these words:

"REFORM AND BE IMMERSED, EVERY ONE OF YOU, IN THE NAME OF THE LORD JESUS, FOR THE REMISSION OF SINS, AND YOU SHALL RECEIVE THE GIFT OF THE HOLY SPIRIT." To encourage them, he adds, "For the promise is unto you and to your posterity, and to all that are afar off, even to as many as the Lord our God shall call." This is, when fully and intelligently considered, a synopsis of the whole evangelical economy. It is based on three facts which transpired on earth-the death, burial, and resurrection of the Messiah; and on three facts which transpired afterwards-his ascension, coronation, and reception of the Holy Spirit, for the consummation of the objects of his reign. The precepts are also three-believe, repent, and be baptized. The promises are three-remission of sins, the Holy Spirit, and eternal life. This classification is not merely to assist the memory (though in that point of view it is invaluable), but simply and clearly to set forth the facts, the precepts, and the promises of the evangelical system. It is, therefore, an admirable opening speech. I only wonder that a thousand volumes, in this book-making age, have not been written upon it. "With many other words," indeed, than those written here, we are informed that Peter "testified and exhorted, saying, Save yourselves from this untoward generation."

The PRECEPT" Be baptized for the remission of sins." We, of course, presume that the person so commanded, has believed and repented. Peter connects these two in the precept, "Repent and be baptized, every one of you, for the remission of sins." Hence I argue that what God has joined together, man ought not to separate. If, upon any other subject in the world, a precept of this plainness were promulged, all men, methinks, would interpret it as I have done. Were a physician asked by a rheumatic invalid, What shall I do to be healed? and the physician should answer, Go to the White Sulphur Springs, drink of the waters and bathe in them, for the removal of your pains, and you shall enjoy a renovated constitution, would not the patient rationally conclude that it were necessary not only to drink the water, but to bathe also, in order to the enjoy ment of the remission of his pains, and that the reception of a renovated constitution would be the consequence of his obedience? Some of our ardent opponents, indeed, in the

blindness of their zeal, have said that it ought to be read, because your sins are remitted. But in the case before us, would not the people laugh the doctor to scorn who should say to the aforesaid invalid, Go to the White Sulphur Springs and drink the water, and bathe in it, because your pains are remitted ?

Peter, then, as we conclude, like an honest man, spake just as the Spirit gave him utterance; and expressed, in a plain, unfigurative style, such as a popular audience of several thousand could comprehend, what ought to be done by those. that heard him declare the glorious fact, that God had raised the crucified Messiah to the throne of the universe. He commanded them to repent and be baptized, in the name of the Lord, for the remission of sins. We command inquiring penitents, in the very words of Peter, "Be baptized, every one of you, in the name of the Lord Jesus, for the remission of sins;" in doing which, we exactly conform to the very words of inspiration.

READER.Act the noble part of searching the Scriptures, that you may learn whether these things be so. Like Nicodemus, and like Joseph of Arimathea, you believe in Jesus, and are willing to take lessons from him in the chambers. You have confidence in his mission; respect and venerate, and even love his person; and would desire to be under his government. Marvel not that I say unto you, You must be born again. Pious as you are supposed to be, and as you may think yourselves to be, unless you are born again you cannot enter into the kingdom of God. Cornelius and his family were as devout and as pious as you; "He feared God, gave much alms to the people, and prayed to God continually;" yet (mark it well I beseech you) it was necessary to tell him words by which himself and his house might be saved." These words were told him; he believed them, and received the Holy Spirit; yet still he must be born again. For a person cannot be said to be born again of any thing which he receives; and still less of miraculous gifts of the Holy Spirit. He was immersed, and into the kingdom of God he came. He was then saved. You need not ask how, or why these things are so. Do as Cornelius did, and then you will think of it in another light-then you would not for a world be unregenerate. To have the pledge, the promise, and seal of God, for the remission of all

your sins, to be adopted into his family, and to receive the spirit of a son of God, be assured, my pious friends, are matters of no every-day occurrence; and when you feel yourselves constitutionally invested with all these blessings, in God's own way, you will say "that his ways are not as our ways, nor his thoughts as our thoughts; for as the heavens are higher than the earth, so are his ways higher than our ways, and his thoughts than our thoughts." It is hard to make a slave feel and act as a freeman. As difficult, we often find it, to make the unregenerate feel and know the value and importance of regeneration. But the regenerate would not be unregenerate for the universe.

I know how reluctant men are to submit to God's government; and yet they must all bow to it at last. "To Jesus every knee shall bow, and to him every tongue confess." But they will object to bowing now, and torture invention for excuses.

of

But do you believe on the Son of God, the Christ, the Saviour of the world? He is able and willing to save you; he shed his blood for the remission of sins; but in order that you may obtain that remission of sins for which he shed his blood, you must not only believe on him, but also repent your sins, and be immersed into the name of Jesus Christ; then all that he has promised will assuredly be yours. But, remember, to the unbelieving and disobedient, Jesus will again appear, to take vengeance upon them, and punish them with an everlasting destruction, from the presence of the Lord, and from the glory of his power.

Oh, readers, let us endeavour to be found, like the parents of John the Baptist, walking in all the ordinances and commandments of the Lord blameless. (Luke i. 6.)

RELIGION, WHAT IS IT?-Happiness is not religion; peace is not; comfort and enjoyment are not. Pure religion consists in obedience to God in all things. Happiness, peace, and comfort, are the effects, religion being the cause. Seek, then, to be religious, and you will be sure of happi

ness.

A lack of knowledge is not so bad as a lack of honesty. Humility is, to the Christian character, what the resurrection is to Christianity—its SUN.

ITEMS OF NEWS.

Halifax, December 23rd, 1844.

THE visit of our beloved brother Greenwell to us terminated on the fifth of this month, on which day he left for Chester, where he at present remains. During his stay with us he delivered thirteen public addresses in our room, on the gospel, and other subjects connected with the kingdom of Jesus and the glorious anticipations of the saints. His addresses have been highly instructive and interesting to the brethren, and were listened to with much interest and profound attention by numerous audiences; especially on Lord's days, in the afternoons and evenings of which the room has been well filled, and on some occasions crowded. We anticipate much good will result from the labours of our brother. I think the erroneous opinions and strong prejudices of many must have received a powerful shake; for the TRUTH has been boldly, powerfully, and plainly set forth, and many hundreds have heard it. We have reason to hope well concerning some into whose hearts the sword of the spirit has penetrated, that ere long they will be found walking in the good old way.

As a congregation I trust our desire is to preserve the unity of the spirit in the bond of peace, and to walk in love one toward another; and I hope we are making some little progress in knowledge, but not with that rapidity which is desirable. J. WILSON. [The above item of news was sent for insertion in the last number: but was too late.-ED.]

Old Mills, December 9th, 1844. YOUR very kind and brotherly favour of November, found me in Dundee, for which accept my lasting regards.

The five pounds forwarded by brother Frost, I disposed of in the following manner: namely, two pounds I handed over to Mrs, Reid, to help in paying her house rent, the other three pounds I put into my pocket, to discharge my travelling expenses to Mollington.

You suggest the propriety of my casting myself on the churches for support, should I not recover of my long affliction; but for the reasons following I cannot consent to adopt it.

First. Though prevented from doing the work of an evangelist, in consequence of physical weakness, yet, if able to do anything whereby bread might be obtained for myself and those dependent on me, I would consider it both unscriptural and opposed to reason to burden the churches.

Second. Though the churches have hitherto sustained me as an evangelist, you are aware that many have discovered much opposition to the plan, and if they did so when I was able to work, how much more now that I am unable. A few, indeed, I doubt not, would cheerfully subscribe to support me, but I wish, if possible, to take away all cause of complaint.

Third. My eldest son has invited me to come to New York, and to depend on him for support. By accepting his offer I can occupy a more independent position. Moreover this course is more agreeable