reformers, whether called ministers, priests, lawgivers, or authors, will more than suffice all the demands of society. But we must have normal schools and colleges to make good teachers; and have persons of good sense, good education, and, above all, of good morals, to instruct and train them for the work. Three things are essential to good education. These are,-instruction, example, and training. Three words, in my use of them, not only representing three things quite distinct, but also of very great significance. Very many think that precept and example are enough; but training is more essential than either of them. Very many have good precepts and good examples before them; but, because of lack of training, are neither an ornament nor a blessing to society. A. C.

QUERIES AND REPLIES.

Saltcoats, October 17th, 1846.

CAN you reconcile Genesis xxxii. 30, Exodus xxiv. 10, 11, Judges xiii. 22, with Exodus xxxiii. 20, John i. 18, and 1 Tim. vi. 16? There are a considerable number of passages besides these on both sides of the question. J. SERVICE.

REPLY.

THE first passage in this query reads as follows: "And Jacob called the name of the place Penuel, (the face of God,) for said he, I have seen God face to face, and my life is preserved." Gen. xxxii. 30. It appears evident to me that the Divine Being, in the former dispensation, sometimes revealed himself to the Patriarchs in human form. Thus the Lord appeared to Abraham in the heat of the day. Gen. xviii. 1, xix. 1, 2. So also in the first verse of this chapter it is said, "And Jacob went on his way, and the angels of God met him," &c. Boothroyd translates it in the following manner: "Now Jacob went on his way: and he raised his eyes and saw a great company formed, and angels of God approaching towards him. And when Jacob saw them he said, This is the camp of God; and he called the name of that place, Mahanaim, (the camps.)" The two hosts: the angels forming one, and Jacob and his company forming another.

The person that wrestled with Jacob was evidently a human form, and personated the deity, at the same time he became visible to Jacob, and empowered him to change his name, and assured him that he had power with God and men, (Esau and his company,) and had prevailed. He then blessed him. And Jacob called the name of the place, Penuel, (the face of God.) This divine personage, in my judgment, was the same that afterwards appeared in human form as the redeemer of the world. Jacob saw God as much in reality, in this instance, though not in the same degree, as Philip with the Apostles did when con

versing with the Saviour. John xiv. Philip saith unto him, “Lord, show us the Father, and it sufficeth us." Jesus replied, "Have I been so long time with you, and yet hast thou not known me Philip? He that hath seen me hath seen the Father. No man hath seen God at any time the only begotten of the Father, he hath declared him.” John iii. 32, vi. 46.

"God is a spirit;" and, considered abstractly, we may never expect to see him either in this world or the next. He shines now, and will for ever shine through what he has done and said, or what he may hereafter do and say to those whom he has created and redeemed. He only hath immortality dwelling in the light which no man can approach unto; whom no man hath seen or can see; save he who is of God-he hath seen the Father and manifested his perfections to the children of men. Now are we the sons of God: and it doth not yet appear what we shall be, but we know that when he, the Saviour, shall appear, we shall be like him, for we shall see him as he is, clothed in our nature, invested with light, immortality, and eternal life, displaying all the grandeur and glory of the eternal God to an intelligent and admiring community.

A little reflection as to how God is seen in every thing, and yet he himself, abstractly considered, is unseen, will settle, to every believing mind, a thousand apparent contradictions, both in the creation and the redemption of the world. J. W.

QUERY ON THE HOLY SPIRIT,

Shuttleworth, November, 1846. DOES the same Holy Spirit which inspired the Apostles and Prophets dwell in every Christian now as in the first days of Christianity? I cannot explain many passages of Scripture without answering in the affirmative; if you can, you will relieve the minds of many of the brethren from difficulties. I will refer you to a few passages for your consideration: John vii. 39; xiv. 16, 17; Acts ii. 38; Rom. viii. 15, 26; Eph. i. 13; v. 18; 1 Thess. iv. 8; v. 19; and Jude 19. T. B.

REPLY.

I UNDERSTAND there is but one uncreated, self-existent, and independent Holy Spirit, in the universe. Now, as all men by nature are destitute of this Spirit, they must be created anew in Christ Jesus, in order that they may in some measure partake of its enlightening and sanctifying power. It dwelt in Christ without measure. Why any one should desire to find two Holy Spirits, I cannot imagine. Not wishing such a development myself, I have not made the attempt to discover it. "There is one Spirit, and one hope," &c. J. W

QUERY ON A DISORDERLY CHURCH.

WHAT is the duty of an individual who is connected with a church whose doctrine is according to the Scriptures, but whose conduct is antichristian, (speaking evil one of another)? Is it right to withdraw from such a congregation? If so, what is an individual to do who cannot conscientiously join any other? J. J.

REPLY.

THE above presents to our mind an anomaly. It certainly cannot be the duty of any one in attempting to avoid one evil to commit a greater and more aggravated one by so doing. The old adage is, "That two blacks cannot make one white." If there were no listeners there could be no tale bearers or backbiters. He who listens to an evil report against a brother, is equally guilty with the reporter. The law of Jesus is," If thy brother trespass against thee, go and tell him his fault between thee and him alone," &c. "If ye bite and devour one another, take heed that ye be not consumed one of another."

J. W.

QUERY ON CHRISTIANS MARRYING WITH THE WORLD. A BROTHER writes. "Would a Christian sister be acting consistent with the Christian religion to marry an atheist, infidel or deist ?" While a few infidel and sectarian husbands are sanctified by Christian wives, the law of our Master and the organization of his church, seem to require the marriage of Christian women "only in the Lord."

REPLY.

AMONGST all my acquaintances I cannot call to mind a single Christian woman who was happy after marrying an infidel or sectarian husband, but I have at least a score in my eye, who have been induced to neglect and abuse the cause of Christ, on account of sceptical and partisan husbands. Wealth and amours may lead Christians to be "unequally yoked" with the above described classes, but it is too great a risk for any one whose heart is placed upon God. Poverty and affliction, in the enjoyment of Christian privileges, may be borne gladly; but wealth and ease without full liberty to serve God, constitute hell. While evil communications corrupt good manners, we need Christian wives and husbands to enable each to fill out his or her proper relations in life; and my judgment is, any man or woman is a thousand times better off aloue in the world, than when tied to a servant of man's destroyer; and I would almost as soon have the devil himself for a companion as to be compelled to live with a woman who had not the heart to adore the Father of the universe. May the Lord save me from irreverent persons! Beware, O ye people of my God, how you league your fate with the children of the wicked one.

T. F.

LETTERS TO THE EDITOR.

Manchester, November 13th, 1846. MY DEAR SIR.-Your Christian Messenger for the present month has only just come to hand, so that I have not been able to notice your remarks in the concluding portion of it, until to day.

The sentence of mine which has drawn forth your rejoinder, and for which you threaten me with the renewal of your editorial castigation, was originally the postscript to a private letter addressed by me to Mr. Micklewood, upon an entirely different subject; and he had no permission from me to insert it in his own publication, nor did I anticipate that he would do so. However, as you have thought well to take up the matter, I have no objection to stand by the assertion, (which was made understandingly and conscientiously,) that the religious system of which Mr. Campbell is the originator, and the advocate, is a system of heresy and of delusion. As you say that you have further remarks to make upon the subject, I will suspend any attempt to prove my assertion, until I am in possession of your next month's publication, after which you will probably allow me the opportunity of reply in the January number, by a letter addressed to the editor, after which the controversy will close, so far as any remarks proceeding from me may be concerned. That Mr. Campbell possesses extraordinary abilities and attainments there can be no question, everything proceeding from his powerful pen indicates a master mind, of which there is sufficient evidence in the very admirable essay which constitutes your opening article for the present month. But when he attempts to pervert, or destroy, or neutralize, "the faith once delivered to the saints," by his own human and sophistical reasonings, united with the glorious facts of gospel testimony, then he ought not to be aided and applauded in so doing, but to be resisted to the uttermost, and the more so while his popular talents and great influence arising therefrom, are taken into consideration. It is no presumption to do this when we know that the "true and faithful sayings of God" are decidedly in our favour, and that the testimony of the Holy Spirit is with us in such opposition. That is quite sufficient to arm us with power even in contending with such an eloquent and persuasive, such an influential and powerful adversary. There is always reason to suspect heresy, when a man comes forward professing to discard the faith and practice of all those who have preceded him, or to exclude from his scheme of theology everything which his forefathers counted most worthy of being cherished and perpetuated. All this Mr. Campbell condemns and banishes as antiquated and obsolete prejudices, unworthy the present era of progress and of enlightenment. This is usually the forerunner and precursor of every system of delusion or of How can we ever sufficiently understand our obligation, or confess our gratitude, to those eminent and devoted men, who, by the providence of God, were the means of emancipating this great nation from the thraldom of popery three hundred years ago? It is impossible that we can ever estimate the great and mighty work which they were then enabled to perform, and to which we now stand indebted for our present liberties. And yet, Mr. Campbell does not scruple to declare, (by inference and implication at least,) that the Fathers of the Reformation who crippled the mighty power of papal Rome, and who bequeathed to succeeding generations that most precious of all legacies, the Word of God, were mere dunces when compared with himself, and were quite unable to understand the work which they professed to perform.

error.

His pretended Reformation when compared, or, rather, when contrasted with theirs, is quite unworthy of the name of a "Reformation," by which title he designates or dignifies the movement of which he is the author and federal head. His imitators in this country, of course follow his example in this particular, echoing and emulating his sayings and opinions, and endeavouring to shine by the light which he has reflected upon them. There is every thing to esteem and admire in Mr. Campbell when personally considered, but I believe his very central principle is subversive of that great salvation which is the hope set before us in the Gospel, and of that sure word of prophecy unto which we shall do well to take heed, until the day dawn, and the day star himself arise. I have had no motive in making the observation which has caused your commentary upon it,

but love to truth, and to Him who is in himself the very incarnation of truth, and before whom we all must very shortly appear. I trust you will enter upon this question in a friendly spirit, and with a candid mind, so that your readers may be enabled to discern the truth, and also to appreciate it. You believe of course, that truth lies entirely on your side; well, if that indeed is the case, you will derive a great advantage from such a consideration, and will know how to make effectual use of such an advantage. Confine your remarks strictly to the matter in hand, or the controversy can never be satisfactorily disposed of. Remember, also, your own motto, that "Truth is great and mighty above all things and will prevail," and that if we present it in its own simplicity and sincerity, it will win its onward way, it changes not with time or with circumstances, it varies not with the wavering mind of man, but " flows and flows on in every age the same." I remain, my dear sir, yours very truly, B. B.

NOTE.-When the foregoing letter of our friend B. B's came to hand, the one in the Midnight Cry of September 7th, with my remarks in reply, were already in type. I have therefore inserted the above without any comment—and promise him a candid and impartial hearing in our January number. J. W.

'Sneinton, near Nottingham, November 19, 1846. DEAR BROTHER WALLIS.-Having lately accomplished a journey which was undertaken through the earnest desire of several congregations, and concurred in by the congregation to which we belong, I feel it necessary to furnish a few notes on my tour. The first stage of my journey was from Nottingham to Sunderland. I had there the pleasure of spending an evening among the friends of my youth, and of delivering a discourse to the congregation into which I was born when I became a soldier of Jesus Christ. Although the church is not avowedly in the list of churches denominated Reformed, yet the same great principles for which we plead and the same grand ordinances we observe, are there steadily taught and observed. From Sunderland I passed on to Carlisle. During one Lord's day and a few successive evenings I had the pleasure of making known the glorious Gospel of the blessed God. Congregations were very thin and discouraging, but the love wherewith I was received by brother Cockburn and his brethren furnished an ample compensation. Nearly twenty members are found in Carlisle. They have no prospect of enlargement for the blinded people will not even give them a hearing: nevertheless they are doing the main thing, holding fast the truth and living in the enjoyment thereof. From Carlisle I journeyed to Dumfries, and in that town and in its neighbourhood, for two successive Lord's days and several evenings, declared the common faith and the ancient hope. Nearly forty members are found in the district. They have for some time been bleeding through wounds of the most cruel kind, viz., wounds self-inflicted, but at present they are tranquil. I trust they have learned the great lesson of carrying all their substantial oneness before the public, and of keeping all their minor discords in the private circle. I trust that brother Hutchinson, who still presides there, may enjoy the truth still more abundantly, and that the brethren may cluster around him, and cheer him onward by their confidence and love. One individual in Dumfries confessed the Lord and put him on by a burial in water. He had for some time been insanely striving to render himself worthy. When will sick men learn that they must come to the Physician of souls, and be healed in his own way? In the world of sense men are wise in their generation. It is only in the spiritual region that such infatuation prevails. From Dumfries I journeyed to Sanquhar and was cordially received by brother Harkness and his kindhearted associates. I spent a week in the place, and was favoured by good congregations and attentive people. The church is about twentyseven in number. They have no immediate prospect of more numerical strength. This is melancholy enough considering the facts of the case. For many of the inhabitants of the place who have heard and seen are lingering in the camp of the devil, turning their light into darkness by cowardly selfishness. From Sanquhar I journeyed to Dalgig in Ayrshire. Brother Campbell is steadfastly